704 ‘The Theosophist. [August "The frst of the letters quoted shove was received on a Friday afternoon, On tho fullowing Monday Ioyg articles woro in eight —sbout all—of the leading morning papers, aud in ewo of thoseof the afternoon, ‘The feeling against the outrageous persecution was strong, no one speaking iu favor of te persecators. The whole thing started from an attack upon the character of Madame Blavatsky by the Rev. Mr. Redmon, te minister of the Mission. ee made the attack in the presence of Mis Chapin and the other twa ladies, iad it was particularly ungonerous because ha kuew how they felt towards her, whose character he vo wantonly assailed. ‘The amount of public attoution attrwcted by this disngreenble episode is surprising. It has lead many, who otherwine would have left it alone, Uo investigate Theosophy. Miss Stabler, an enthusiast in the cause, has reoeutly visited St. Louis, Cincinnati, Columbia, and Pittsburgh. Hor visite have bean of great bility. ‘The trial by the Prosbyterian Church of the Rev. Dr. Briggs for heresy has resulted in his suspension. It prover nothing and has only aroused bitter and active internal dissensions. Tt already begins to look as though the result would be the death of Presbytorianisin—the fatalism of Chrise tani. HT. Parnunsoy, P.T. 8, We lire received a copy of the Press of New York giving cartoons of Miss Chapin and Dr. Briggs, the Presbyterian Minister. They are represent 1g in the pillory. ‘The latter bears a label with the words Presbyterian Minister suspended and forbidden to preach for declaring that the Bible while it contains the word of God, is uot. without ‘ervors introduced by man.” Miss Chapin's pillory bears the followi “ Theosophist : A teacher for ten years in a New York non-sectarian Selioal ced for being a Theosophist." We offer Miss Chapin our sincere 1 sympathy La. is disc and fraten EDITORIAL NOTICE. vis my intention to revive, in tho next volume of the Theosophist, the Feature of editorial comments on passing events of iutorest to us, which was started by H. P.B, in our earliest volumes under the headings" Nootus nual Thoughts on Newspaper Clippings” and “Paragraph Flashes from the Your Quarters,” and which is now enlivening the pages of Lucifer, the Pail, and other Theosophical Magazines. Surightly anv thoughtful paragraphs will be welcomed from every sourceand will bear the writers’ initials. Tey should rarely exceed ten lines each. HBO. ot THE THEOSOPHIST. VOL. XIV. NO. 12. SEPTEMBER, 1893. era arf Get a: | THERE IS NO RELIGION HIGHER THAN TRUTH. [Pamity moto of the Makarajahs of Benares] OLD DIARY LEAVES Cusprer XVII. ‘MONG the public events which contributed to give notoriety to our Sovioty in its early days, was the rescue of a party of pauper Avabs from threatened starvation, and their slhipmont to Tunis, Tt was theosophical only in the limited sense of being humanitarian, henee an suet of altruism ; and all altistic endeavours are essentially theosophi- cal. Moreover, in this ease, the element of religion was a factor, The story, in brief, is a follows =— One Simday morning, in July 1876, H. P. 1 and I, being alone in the “ Lamasery,” read in the morning papers that a party of nine ships wrecked Mussalman Arabs had beon Janded from the schooner Kate Foster,” just arvived from Trinidad. ‘They were penniless and friend. Jess, could not speak a word of English, and had wandered about the streets for two days without food, until’ the secretary of the Terke ish Consul gavo them some loaves of bread and, by onder of His Honor the Mayor of New York, temporary shelter had been. given them at Bellevue Hospital. Unfortunately fur them, certain New & Tal be under veat obligations to any friend who wabes wall Wy Wi torical sketch, i he (oF so) wil ive or led for efereheo ty Sateen ‘camenis or ay eters writen chom darn the yeata 1896-677 Sed ere IL" H' of myer stows phenomenn, tha sud hn evich eis Tee oe ‘nthe biry ofthe. So an nemapupcs or titngh toe ese cca th swt carefliy raed and et bie m postage iueusred Ly the wnde Tiy irdeseribed to me bythe e et outa second Eli if desired ny expen Beminiences fof occult chings shown by 1 specially valued.”"T'may not live to make tho fre as intersting and trustworty an pasibie, One sughe nee aris ‘ge of snty, to tena too mulch to one's own memory, at logghr anes tenet fai we ae yor.) Friendly Batory” wil tie very” mach hy pacing Serreeee ean request We O.708 ‘The Theosophist. [september Regulations about emigmnts liad been adopted in the March pre- ceding hy the Commissioners of Publie Charities and the Bmigration Bonrd, which made both those publie bodies powerless to deal with eases Tike the present, The papers stated that the Arabs had brought no documents with them to prove their nationality, wnd thereby fix upon some foreign Consul the responsibility for their enstody and relief; in vain they lad been taken to the consuls of Turkey and France; and, inless private relief were forthcoming, a bitter prospect. was before thom, How well E xemember the scone when we had read the navyntive! H. P_B. and 1 stood shoulder-to-shoulder, looking out of the South front rwindosr, each deploring the lot of the poor enst-aways. ‘The fact whieh appealed strongest to our feelings was that they were Mussalmans— Heathen, whose religion placed them ontside the honnds of ready pathy in'a community of Christians who, to say nothing about popular live, had too frequent appeals to relieve tho wants of their co- jonists. ‘These unfortunates liad a vight, then, to the kind offices of fellow Heathen like onrselves, and then and there it was decided that T should go to work. found them at the Hospital and, as their apparent leader could speak a little French and a enswal visitor knew alittle Arabic, T con ‘rived to get a rather incoherent story ont of thom. They told mo they ‘were from Tunis and wished to xetun there; had now come from ‘Tri- nidad; but how they got to Trinidad from Tunis, soveral thonsand miles distant, across the Ocean and up the Mediterranean, T conld not make out, ‘They told me something about heing for nine days in an open boat, and about their provisions and water having failed just bofore theiv reaching Demarara ; from whence they were sent on to Tri- vidad ; bat nothing move eould T gather that was eoherent, However, there they were, ia mgs and with no prospect of filling their empty stomachs after the lapse of the few days that they sevw to be tolerated in the Hospital. Te was a ease of food first and stories afterwanl. 1 toust mention their names heeanse something very strango happened with one of the party later on, ‘They were: Kara Mahomed ; Achmet Ben Bavik; Tarad Ben Aclmet; Said Belk; Djillab Bon Abex Hadvi Hen Mamet; Dachador Ben Gronah ; Haji Mahomet; and Almed Bon Mahoumed, ‘Tunis being then a endatory of the Porte, I first auldressed myself to Hhe Ottoman Consul and received a reply dated July 7th, informing me that the ease having been submitted to the ‘Turkish Minister, he had decided that, in the absence of proper pass- ports, the Araby could not bo recognized ns Turkish subjects, and he could do nothing for them. Then turned to the Mayor, who took the doopest interost in the ease and yavo me every help. By his advice Faddvessed the publie through the N. ¥. Pines, appealing for money to ssive them food, clothing and bedding, to pay theiv- passages homo, and ve enc man something in hand to have on landing, th Mayor, gave me an initial subscription of 8 1899, 1a Diary Leaves. 707 document endorsing my published statoment and offering to take charge ‘of any sums that might be eoutributed ‘Bxecutive Dersarwen, aa Crry Tan. figs ‘New Yon, July 10th, 1870. “Phe undersigned asks attention to the following document, and endorses its statements ns ts the ovossities of the unfortunate Arabs and the impracticability of relief being given by the Administrative Bureaus. “Phe undersigned hopes that no delay may oocur in the subscription of the comparatively small sum that it will roquive to send the Arabs to their own country and friends, Tt would disgrace our City to turn them into the streets to starve. “Payment of subscriptions may be made to the bosrer in cash, or, it preferred in cherjues dvaa fo the order of the undersigned who, at Col. Dleot’s reiuest, has consented to receive aud ackuowlege any sums sub- sorbed, * (Signed) W. HL. Wien, a, eed “Tho document appended wasa copy of my appenl. Armed with these credentials, T canvassed. the wealthier classes of the City pretty thoroghly, getting, Tam happy to say, ton subseriptions to one refusal. It was un uncommonly hot Sul, that year, ad it was a foretate of the ‘Tropies whieh T had not bargained for. Every night Teeme home balé wilted, but tho intevest which H.P. B, and, gradually, all ow associates, took in the progress of the work was quite enough to keep me in the vein if my own acal had flagged, which, therw being Asiaties in the tase, it did not. Abouta fortnight had elapsed when the schooner Light of the East" —whiat a queer coincidence !—brought four move sons of the Saharan sands to join theie forerunners and iuerease my responsibilities. ‘Their tale of woo ngrecd in the main with that ofthe other, but one of them wns at once pointed out to mo as their chief and Tunisian ‘Tho mystery T shall presently have to mention w My mendicancy lasted throughout the whole of July ; T raised over $2,000, fitted out the party with clothes, mattresses, blankets, pillows, food and medicine; paid Captain A.C. Nash of the Brig “ Kalana, on my Ditthday, August 2nd, six Imndved dollars in gold for their passages to Gibraltar; gave the “Marubout” twenty-five more for each of the thirtocn, as passage money from Gibraltar to Tunis, and. to each man twenty dollars in gold, as han@-money ; and then thoaght L hud done with them. The Captain thought otherwise, for he did not like their looks—quite natueally, sinee they did not resemble at all the ideal poctical Arab, but ware a vough-looking lot of tattordemalions—and feuved they aight vise und eaptuse theship. He wished to retum the708 ‘the Theosophist, [September voney and cancel the contract unless 1 would consent to go in charge of them! When the Arabs were tuld that the Captain had invited me fo take the voyage for vecreation, they showed a wild joy, kissing: ny hands and skirts and begging me to come. T did not mention Un veiled” ay a reason why Teould not go, but just declined. As the Captain was very firm in his refusal, 1 did the next beat thing by getting a young #7. 8, named Spaulding, to go in my place, for his expenses ; and the brig sailed on h furnishing him the money way on the fixed date, As my collection was made among the best known and most influential men of New York (whose antogtaphs are preserved in my blank-book, now Tying before me) and Lwax working in eo-operation with the Mayor, of course the newspapers kept themselves well informed ‘of my progress and gossipped to the publie over details, When all was linished, we baited a jousnalistic trap into which all the New York papers walked to our gront amusement. I had given Spaulding written inst tions ut parting, in which he was diveeted, aftor delivering his eredentials (from the Mayor and myself) to the Ameviean Consul at Tunis and restor ing the Arabs to their families, to hune 1 ood payeb areal magician who possessert Powers and might be willing to come to America and teach us; telling him that, upon his eabling me to that effects the money for expenses would be duly remitted to- him. ‘To guide him in his search I described in detail the laws and facts of white and black magic, and the characters and phenomena of thei prne- fitioners, The editors and repooters knew so little of the charactor and habits of either true magicians or soveerers, that they eagerly eopied these instructions and set to writing paragraphs and editorials all over the country about African magic and magicians, the departed Arabs, ‘Theosophy aud the Theosophical Society. Our innocent avtiice thus save us very shortly n wide notoriety so wide that even the London bapers spoke of us—and made some millions of newspaper readers more tr less acquainted with our views about psychical matters, Some of the editorials were very fanny as well as witty, one in the N.Y. World of August 4th especially, entitled “The Coming Fiend,” ov U.P. B, and T leughed until we evied, the tone of the whole —- which lhe following extraets will show Tf ono of those jugglers can be induced to come orer from Cairo er Hombey and istrict skeptical New York audiences in the wostetee cy Bractical Theosophy, there need he o question af expenses, “Ho he cag ‘iraw—eausing palm trees sprout inthe Rendon’, lneroniny aac from the audience to ent into tenderloin, nnd retoring thes: ene ee rust of pie, to their heartbroken rents; elinbing ap thing so nie Der plane, sud shen levitating cally ann the "horse Sad ote ‘wine tify Caloucl Ott an the Themnphea! Socey ty the jobie rnind #4 #1 # ‘The Y.. Uy the may, engages lal te day tare te Bond over. ‘hat seems tos tobe anacesary, ete hore Rk te Me. Spaulding on behind. et thom pons anatiec hora cant Now York from the Bastern ay, a tra sign tne hese ow constellue ro 700 01a Diary Leave il he Mop Scety seme on lr No ths Calo Oi oily down om ing om ‘heer pkod an the peopl luge, but sll they all ant something about the alae potentials of siern Osea ad ‘ie the welar papers neon the dicson ®t la thea from The pest fog" evaked by Sptalion theBemwer of ptt oldest tnd uot noon geno the Spttsliny pnd ay tutions vo Syming from the AY Daily Copies wething at weal intr “tle the Aras werin Now Yon, 1 bought th alloed Marabout and aneor tno nooo thm to seu tlt whee then with cote ‘and cigarettes and her jolly conversation ; of which, by the way, they comprehended very little for lack of a commonly understood language to talk in, ‘The Chief's appearance was singular. Tn complexion he was dark; height, 5 ft. 8in; hair, black; beard, brown ; face, small and fe- minine; nose, straight and longs eyes, hazel: and on the back of his right hand and in his forehead were tattoo-marks. His manners were. gentle and rather bashful, probably becanse of the presence of a Euro- pean Indy; but it was his eyes that drew one's whole attention. ‘There ‘was a vacaney about them, as it worean absence of the soul, like that. fone sees with persons in Yogic reverie. One day that he was with us, he went toa table, took upa pen, and wrote me anate from oneof our Ma hidtmés, in French, siguing the name correctly. That, Tinke it, was a clear example of S'aktyéces’a, or the phenomenal controlling of a living per- son's body by another living person, to give out information foreign to the writer's consciousness. When he resumed his seat, I cross-ques- tioned him as to his knowledge of Eastern adepts, bat he seemed quite unable to give me the least light upon the subject. He was equally tunable to write even a few words in French, and, when asked to sign his name in that language, could only do it'in Arabic; while as to the message he had just written before onr eyes, he declared he could not read it nor did he know whence it proceeded nor whose hand had traced the characters. When the party had got away with Spaulding, I wrote the Governor ‘of Trinidad to enquive if their story was teue, and if he could throw any light upon their antecedents, especially upon their eock-and-bull story about getting from Tunis to Demarara within nine days in an ‘open boat. Tn due course I wus kindly favored with His Excellency’s reply, throagh the Colonial Secretary, which covered a special Report from the Inspeotor Commandant of Police, giving me fall particulars, Tt rubbed the bloom from off the grape and destroyed our bit of ros ‘mance, ‘The thirteen Arabs wore just simply “French (Arab) refogees from Cayenne, to which Penal Settlement they were originally sent for crimes of « more or less sevious nature." Copies of their Descriptive Lists accompanied the Report. T have all the documents yet, As said in a previous chapter, among the most delightful reminis« ceonces of those early theosophie years is our correspondence with10 ‘The Theosophist. [September thonghéful, ealtured persons of both sexes, of whom two are most lovingly remembered. ‘They are Charles Carloton Massey and William Stainton Mosoyn (or, as corrupted, Moses.) ‘The goneval topic of our correspondence was mentioned above (Cf. Chapter TV) and the vanes cf these two Joyal friends enn mover pass ont of my memory, We, of course, represented the Conservative pariy of Oxiental Occaltism ; Stainton Moseyn (Mosos) was a progressive, truth-scoking, highly edu- cated Spiritualist, taking him all-in-all the ablest maa among th and Massey was betwoon the two extremes, a candid and eonvineod investigator of the phenomena, with a deeply metaphysical mental bias, veady to meet half-way any new facts or ideas we might put forward, ‘The interchange of letters—some so long as to be rather essays—conti- tnued between ns four during several years, and our discussions covered a very wide range of interesting, important, even vital questions relating to psychological subjects. ‘The oxo most thoroughly thioshed out was, fancy, that of the Elemental Spivits, their place in nature, and 11 relations with humanity. Thad lightly touched upon this question in cour first Huropean manifesto above alluded to, but it was now gone into in all its chief bearings. Ideeply regret that those in charge of Stainton Moseyn's papers, have uot yet sont me those which might have helped me in my present work, as Imight have made it much intevesting by comparing H. P. B's and my letters with the replies of our friends, which I have preserved. 8. M. had gone into the investigation of mediumistic phenomena with the sole puxpose of satisfying himself whether they were wal or uot, but shortly found himself a medium despite himself and the subject of phenomena of the most extrao dinmy kind. By night and by day, whether alone or in company, they would oceur, and soon all. the scientific and philosophical ideas he had brought away from Oxford, were scattered to the four winds, and he had to accept new theories of matter and foree, man and nature. His revered friend and benefaetiess, Mrs. Speer, is giving in Light, weekly reports of the séancos held by 8M. at Dr. Speer’ house, and, I ventare to say, a more interesting record of medinmship ‘bus never buen written, for, in past ages or the present, there has hardly cover been @ more gifted medium than my heart-brother, now dead and His pre-eminence consisted in the surprising variety of his jomena, which were both physical and psychical and all highly instructive, added to his trained mental endowments, which reflected themselves in the quality of the psychically transmitted intelligence, und his dogged determination to believe nothing taught hint by the alleged spirits which he could nut perfectly understand. ‘The anajor part of these teachings he revived by automatic writing through is ‘own hand, just as Bhs, Stead sooms now to be getting his own spivit. ‘teachings from “Julia”: he might give his whole attention to reading 18 book or conversation, but his disengaged hand would go on writing and writing by the half hour together, and when he tured his eyes ‘upon the pages thus covered, be would find original thouglits, conveying i 1893] 01d Diary Leaves. m™ new ideas foreign to his own beliefs, or successfully answering his ques- tions previously put, perhaps, on another occasion, He was always convineed, and vehemently so declared in his letters to us, that the intelligence controlling his Iiand was not his own; neither his waking or latent consciousness, but just simply a spirit or spirit lhe claimed to know them perfectly hy sight (clairvoyant), speech (Clairaudient) and writing, as unmistakably as he knew any living pe son. We, on the other land, urged that the question was not yet proven, and that there was at least an even chance that his “Imperator,” orchief spirit-teachen, was iis Intent self, and that his wore produced by Hlementals coming for the time dominion of his own masterful will, Tt appeared upon comparing notes that several of his most striking medinmistic phenomena were almost. identical with those with whieh H. P. B, was edifying us in New York ‘and, since hers were admittedly produced by her subject Blementals, T could not see why his might not be also. Among these were the ringing. of sweet “fairy bells” in tho air; the production of delicious scents in ‘the air and as exudations from the psyehie's body, which, with H.P-B, edewed the palms of her bands and in, M's ease the scalp of his head ; lights floating through the air; precipitations of writing on sur- faces beyond the operator's reach; apporls of gems and other objects; air-born music; the possession by each of gems which changed colour and grew dull or black when the possessor fell ill; the disintegration of erayoys or leads to be used in precipitated writings; identical Orien- tal perfumes perceived when certain invisible intelligences versed in oceult science were present ; Oxon’s perceiving in the astral light glowing points of cofoured light arranged ina triangle so asto form the mystie symbol of ‘the Fastern Lodge of our Mahitmés ; and, finally, the power of leaving the physieal body in the double”. vetaining consciousness and resming bodily occupancy at the end of the soul-light. So close a resemblance in experiences ‘would naturally create a strong mutual interest be- tween the two great psychi naturally enough S. M. was most eager to profit by any instructions or hints that H. P. B, could give him as to how he might improve his knowledge of the other world and gain that comploto control over his psychical nature which the completed training for adeptship implies. What effect our interehange of viows had upon S. M’s mind and the teachings of “Imperator” to the Spoor circle, will be considered in the next chapter. shall also have something to say with respect to the view taken by edueated Hindus as to the danger and puevlity of psychical phenomena, whether produced by mediums or méutritus—possessors of charms of power H. 8. OLCOTT, (Zo be continues.)n2 ‘The Theosophist. [September ESOTERIC TEACHING.* OME reeent references in the Path to portions of the oviginal esotexie 1D teaching embodied by mo in“ Bsoterie Buddhism” seem to call for remarks on my part in reply. ‘The line of ritieiam in question hhas ealminated in an avticle which appears in the Path for July, entitled “Mars and Merenry.” ‘The point at issue is this:—In tho original teaching which Tre- ceived from the Masters, Iwas definitely informed that the planets Mars and Mereury formed part of the soptonary chain to which our own world belongs. The question is ono which, on its own mevits, will only be of interest within the area of serious theosophie study ; Dut the controversy that has now arisen really involves some of the Alcepest questions affecting the fatare well-being of the Theosophical Society, and the progress of the movement, It is for this reason that T now fee! bound to take it up, For a long time after tho publication of “ Bsotevie Buddhism” the statement concerning Mars and Mercury remained unchallenged, It seareely seemed possible that anyone imbued with respect for the Mas- could challenge it, because, as has been publiely stated, after the publication of “ Hsotorie Buddhism,” the great Adept who gave me the information, wrote to me declaring explicitly. that it eonsti- tuted a correct exposition of his teaching. His words were :—" Be cex- tain that, with the few undotectable mistakes and omissions notwith- standing, your “ Esoteric Buddhism’ is the only ight exposition, how- ever incomplete, of our occult doctrines. You have made no cardinal fundamental mistakes, and whatever may be given to you hereafter will not clash with a single sentence in your hook, but, on the conten, will explain away any seeming coutvadiction.” “In later years whe the “Secret Doctrine” was published by Madame Blavatsky, I found, to my great surprise, that she had asserted a new view of ‘the planetary chain, altogether at variance with that previously given out, and had represented the seven planets of that chin as seven different states of this earth, making out Mars and Merwury: to be in no way associated with the evolution of our haman family, but simply to be themselves the objective planets, cor responding to the Enrth, of other chains. On the basis of this de- claration some theosophical stadents have felt bound, by their loyalty to Madamo Blavatsky, to put aside th teaching of the Masters conveyed throngh myself, and to angue that I misunderstood my instructions. ‘This view is emphasised with great vigour in the Path,—in the article above referred to, signed by Mr. Judge,—and the really important point developed by the controversy has to do with the question, what was Madame Blavatsky's position really in the occult world, and what kind of authority shonld he attached {o the writings she has left behind her. "This article fe pallished hy the apecial yequost of the writer and bas, be writen me, boon gent Py him Uo Losier an Phe Putheette 8, 0. tors’ tenchi ey a VO 1893) Esoteric Teaching. ns Thope no one will take the explanation I am now forved to give implying any abandonment by me of the position respecting Madame Blavatsky T have always maintained. I showed in the fragmentary bio- gvaphy T pnt together at her own wish, with the assistance of herself and members of her family, under the title, “Incidents in the life of Madame Blavatsky,” that she was truly in close relations with the great Masters of esoteric wisdom. ‘That she was one of their partially initiated diseiples was also unquestionable for anyone who has been in independent touch with the yealities of the oceult world. She was what she always called herself, a Chela, or pupil. of the Masters, gene- rally described by them by the torm Upasike, well-known in the Bast as signifying a female Chela ; and when the teaching first came to me in Preparation for the book which T ultimately wrote, Madame Blavatsky eagerly perused the letters I received in reply to my elaborate questions assuring me constantly that the information they contained was almost as new to her as it was to me, except in so fav as a part of it was vaguely present fo her mind without having ever heen forrmulated with preoi- sion. Throngh her it was in the frst instance, undoubtedly, that C came into commaniention with the Masters, and in many ways for many years, during some of which she had few othey friends, T endeavoured to show my appreciation of the debt of gratitude, in this respect, T owed But the matter we have now to deal with has nothing todo with per sonal relationships. I have to defend the teaching of which T was ‘made the exponent, and now the sichject has been foreed so prominent. ly fo the front, [ cannot leave Theosophists to suppose T acquiesce in the claims that have been made to comeet my faithful exposition of the oceult doctrine. Tk is not my business here to offer hypotheses to account for the strange misappreheusions into which Madame Blavatsky fell when write ing the “Secret Noctrine,” not merely as vegasds these questions of ‘Mars and Merenry, hut also in regari to some other points which have not yet attracted attention. ‘That Madame Blavatsky was capable of imalking mistakes when endeavouring to amplify and expand the occult teaching of the Masters, is the all-important conclusion to whieh, I think, all unbiassed minds in the ‘Theosophieal Society must be brought by a consideration of the matter under discussion. Tn endeavouring to show, on p. 168, Vol. I, of the “Secret Doctrine", that I misunderstood the teaching in veference to Mars and Mereury, Madame Blavatsky quotes a question which T put to the Master K. H., and. his reply: Here T must add a few words of explanation of the circumstances under which the correspondence in question came to be available for quotation. When I returned to England in 1883 and published Eso. terie Buddbism,"—long before Madame Blavatsky over thought of returning to this country—the most eaxnest Theosophists of that day were exceedingly enger to see the original papers on the basis of which Uhat voluine had heen written, Fused to read portions of the correspondence at mectings of the Society, and many members pressedns ‘The Theosophist. [september I reterved the inthe fist insanoe ho distinctly ‘ho leters, ashe pointed out, ind, in onder that might, jn thm put ont their substance in » suitable iterary shape, ‘Thoy would not bo intlligible to others unfamiline wih the course ofthe corsespond- tnce on beth sides, an so on The urgent desir, however, of certain Thheomphists made me feel as though T were selsly them documents which we all roveronoed very sincerely. dsteto my lasting rogret—I vay induced to apply seoond time tothe Masierforlenve to havo some of those letlors copied. "Me gave me thas leave ten, enjeining me t take u volemn plodge from. persons to sshom T gave the copies, that they would. never" le made use afin ay vray without my permission, Under these conditions tho great, bull of correspondence with the Maldtms, insofar as it related to thor sophieal teaching, was copied and treasured for atime by the persons to thom T gave it, Several years Inte. when, Malan, Bivataky was Tiving in this country, she nataraly acquited overwholming influence over a great many members of the Society. She desired one of these to up to her the enpies tat had been received from me. Tho bor in question conceived her orders to over-ride the original pledge, and gave them up. They were largely usod in the preparation of fhe “Seeret Doctrine,” and have since been seattored about the world, 10 that T have seen extmots from them in the Path and elsowhere, and for want of the interpretatiog that would have been Suggested ifthe original eters of enquiry from me had als boon pris ed, provoking misapprehensons on the part of thoso who only. i i way read half the correspondence Nov, the original question relating to Mars was as follows :— “What planeta of Uune kaon U ovdinasy science, besides Mereuty, belong to oue system of worlds P” ‘The question took that form because information concerning the astocinton of Meroury with our chain of rrorids asthe next planet in which this body of hawanity: was denned {o evolve, had boon given to me previously. The answer was" Mars end four ather planets of which astronomy knows nothing.” Neither A. By zor Y, Z, are known, sor can they be seen though physical means, Lowaver pesfocled.” ‘The anrwer is incorrectly quoted fu the. Secret Doctrine," and ismade to i,—""Mars, ely and four other planeta.” Tho interpolation of this “ete.” lends colour to the view Madaiie Blavatsky waa atthe time maintaining, viz, that while Thad intended toask @ question concerning. our chain, the Master thought T meant to ask a question shout the solar atom at lange. ‘This ile is strange ono for an votultist to have sctepted, An Adept dealing with ee pupil could nat nike such a mistake aboot his meaning. Dat internal evidence wakes it obvious that mo such mistake was’ made. It the question lad elated to the wlar nystom, it would have been abs “What plancts besides Meremy belong to the solar system 2" he me eayerly for permission to take copies of them, matter to the Maater himself, ‘ i 1893) Esoteric Teaching. ns question would have been ridiculous in that form—the answer almost ‘more so—"Mars nnd four others," invisible to telescopes. What about Jupiter and Saturn, and all the invisible planets of the other world systems ? Madame Blavatsky, as all whoknew her intimately fare well aware, was capable of making any imaginable mistake in matters relating to physical soieuce. Her miud was out of tane with all such matters. But how the friends who helped her with the proofs of the “Secret Doctrine,” even without having their eyes ‘opened by knowing that the “ete.” interpolation, could have let ‘this passage pass is very surprising. Finally, be it observed, that “ A, B., and Y, Z.” were the names assigned by agreement at that period of my: correspondence with the Master to the first, second, sixth and seventh globes of our chain. ‘The notion that there could be any ambiguity ‘about my question or the answer, under the eireumstances, is an insult to common seuse—not to speak of Adept wisdom. I am entitled to add that at a very recent date, within the last few months since this subject has been under discussion, the Master himself in communiéation with me made the following comment on the situation :—* If I had been capable of paltering with the truth, and playing with words in the way which has been attributed to me, not one line of all the manus script of mine in your possession would have been worth the paper it ia written on.” Fow persons in touch with the principles of oceultism will be sure prised to hear me quoting recent words addressed to me by the Master, Relations like those which weve established between my humble self and hhim in days gone by, are of w kind that do not come to an end except through the misconduct or faithlessness of the pupil. During Madame Blavatsky's lifetime my privileges of communication with the Master through channels of which she know nothing, were private and personal, snd T was precluded from speaking of them, ‘That prohibition has since boen removed, Madame Blavatsky disliked anything that savouved of interference with her rights as co-founder of the Theosophical Society, ‘and while she lived no one else would have been allowed to speak on be. half of the Masters tothe Society at lange. But it will be obvious on reflec- tion that unless the whole design of occult teaching is a delusion also, fresh neophytes as tine goes on must come within the seope of the per sonal touching of the Masters. Tu this respect we are moving forward now in a new ora, I should be the last person to claim any monopoly —such as Madame Blavatsky in a certain sense enjoyed while she lived—of the honour of conveying teaching from the Masters. No one wow left in the Society, I should think, could be so unwise as to make claims of that nature,—not openly, at all events. But as it has bet my duty in the past to put the teaching of the Mahitmés before the world, so it looks probable that such tasks will present themselves ‘again, aud on this account it is that I nm bound at the present crisis to speak rather move plainly than inclination under other circum. stances would have prompted. For any ‘Theosophists, T knowsne ‘The Theosophist. [September Madamo Blavatsky represented the whole movement, but great as sho was the movement is something mach renter, For many such persons Madame Blavatsky may have been the only teacher from whom they received ocenlt enlightenment. Itamense as my respect is for her attainments, for her industey and devotion to tho work she undertook, it is, nevestholoss, a fact that I myself did not receive my theosophic teaching diveetly from hex, butin the way Aescribed ; and long before her death sny relations with the Master were carried on through the intermediation of one of his Chelos, quite outside tho range of Madame Blavatsky’s connexions. Tt ought to be for all earnest workers in the Theosophical movement a matter of great satisfaction that this is so, bocause in this way an entirely ines pendent line of confirmation is provided for moch that Madame It. vateky ins tanght, for the lout fidee of her position in its. broadest aspects, and for the much-diseussed existonce of the Masters Following tho quotation from my lelior given in. the “ Secret Do ines” as above described, comes a letter as printed in that volum ith many passages omitted, in which Madame Blavatsky soon to give a corection, derived by her fum the Master himself, confirming her view of the planctary chain, Here, again, minute comment upon the entangled situation is very difficult. I can only say that the ‘omitted passages would materially alter the intorpretation tho letter seems to bear, and that some words obviously put in hy Madame Blavatsky in parentheses must not be understood to have existed in the origival. Of courso it matters very little for most people in this eountry first awakening to the signiticance of theosophic teaching, whether Mars Mereury are connected with this earth in the manner described, oF not but what is of immonso importanco—in onler that the movement, cas fied on loyally wnt rutially, shall alway continue «healthy ‘organization, in touch with higher wisdom—is that all persons ested in its progress shoud shun tho disastrous mistake of steveotyping the utterances af Madame Blavatsky—or af anyone elso outside of the Masters—ns tho final word of esoterie teaching, mony to constitute a new boy of dogmatic scripture, and lend the ‘human understanding once more into the quagmires of bigotey and sce: tarianism. A. few words must be given in conclusion to some points in Mr. ‘Tadge’s recont article. When he says the two Mastors who havo hl to do with “Esoteric Buddhism” and the * Secret Doctrine” hare de- cided distinctly, first, that no othor globes of the entth ebain are visible from ita surface, ete, ete., and that * Mr. Sinnett misundorstood them when he thought they meant to say Mars and Merensy were the six fellow-globes of the envth,” Iean only affirm for the guidance of ‘those who may be able to fool that I spenke with somo claim to be listen- ed to in such a matter, that Iam quite sure Mr. Judge is entively mi taken, and that tho Masters in question never said anything of the sort, 1893,) Esoteric Teaching. nr ‘Tho argument which endeavours to draw a correspondence between the organization of the septonnry chain and the seven principles of mi ‘one which Temsider rests onan entively false analogy. Tt wonld be 8s reasonable to attempt to tice an analogy between the soven prine!. ples of man and the seven days of the week. ‘There is an analogy ber tween the principles of man aud the principles of the earth—ov of any other individual planet, visible ov invisible,—but soven is a terrible stumbling-block for theosophicat students who ke in it without knowing very mach more. iow thore is something Finally, in quoting from one of the letters to me by the Master, which were got at under the ein dJauge represents him as saying, “Yan are putting me questions por. taining to the highest initiation. 1 ean give a general view, butT cans not and dare not enter npon details.” Tt was searvely ingonuons of Me: Judge to bring im the passage quoted, as though it bre on the matter in hand, Tt related to enquivies whieh hal nothing {0 do with Mare and Mevenyy, but to a totally different question umstaneos T have des jal above, Mr. ALP. Sixx. Bid. Note:—The inestimable sevviees which M far movement in the past, and his snfaltering lo and to H. P. B, personally. despite calumny and ri she could countbut few staunch frientsand among them but few believers, wonld entitle him to occupy the free platform of tho Theauphist even though its perfect impartiality had wot been declared from the oatvet, Like every other contributor to our pages, he is responsible for his facts and opinions. and neither I nor the TS. is to be held accountable for tho same. His assertion that he is, snd for many years as. heen, frequent epistolary intercourse with Malvitid K. H., is most important nd interesting, sinee, ff valid, it goes to prove what has always, be affirmed, that the Adepts are the friends and benefactor of the yee, not the appanage of ingle individuals or groups of porsons, I was taught this from the beginning, at New York, and ould, if T chow, mention a case where, Twas told, a Muhatind interested iu the TS. was also periodically appearing to an important and mysterious body of Semitic people as their special vovelator of occult teaching. The na. merous “‘rebirths of Buddhas” in the Inmaic hiorarchy of ‘Tibet are also, T have been told, voluntary reincarnation of humanitarian Mahit, mis: of course. barring the occasional fraudulent selections of the infant who is to be the new Lama or Grand Lama, as the ease may Je, TE Mr. Sinnett's remavke with regan to the human fallbiity of HP. B. should give offence to muy. these should still bear in mind that the writer was her devoted friend when friends were few, and learnt from her Teachers divect that loyalty to an idea did not imply wilful Dlindness as to the mevits or deficiencies of its exponents. HL. 8-0. mett has vendered Ity to the Musters ieale at times whenne ‘The Theosophist. [September AN APOSTLE OF ISLAM. }O much has been said and written against the Mootlah of Kadian, Known as the Psendo-Bfossiah by Christians and considered as heterodox by Mohammedans, that I venture tothink that my testimony ‘hs an unprejudiced and seetarian party may bo interesting to the reli- ous world, especially to Western nations who pretend to think that ‘Theosophy does not élerate the mind and develop the intellect Students of Indian Geography are uniformly ignorant of the whereabouts of the “ Little Indian Bethlehem,” the native place of th nineteenth eentury Messiah, ov Mujtahid, Mirza Ghulam Abmed, the founder of the 73rd or true sect of Esotvrie Moslems, —the Nasarenes. The traveller in the Panjaub ov Northern India, however, who has visited the Gurdaspur Distriet—adjacent to the wintyy sanyo of the mighty Himalagas—will surely know something of the village named Kadian, It is wot far from Dalhonsio aud the Kangra Valley, noted for the “cup that cheers but not inebsiates.” ‘Tyavelling on the Pathankola Railway Section, eid Amvitsar, you amive at a small station called Battalla, where you have to alight and go afoot if you wish to continue your jonmey. But there is no fear of sulitude for you are sure to be joined by ‘8 host of pilgrims and fakivs bont like yourself, on a journey simian to that undertaken by the Magi of Herod's days, ‘As regards the teachings and person of this devout Moulvii and Alito, who, may remavk en passant, ia also a Zemindar, conflicting reports com to have reached the Anglo-Indian jouruals and biassvd individuals imbued with sectarian hatved. He is of Mogul parentage and hence of Isvaclitish descout, and is allied with the lately reigning dynasty of Delhi ; his family fo Inundred yeas ago, Like most of the reformers of old, he has hitherto tilled his land and tended his sheep; but diving into tho mysteries of Nature aud vioving at the innovations in the true faith of Islam, he studied ass duously. By a consistent: moral life, eoupled with self-denial and seclu- sion, he has received that inspiration or elose communion with the Divine Power, that perfection or development into the 6th principle, or Christos, which leads people to say that he aifirms that the same spivit which dos- condod on Jesus had, like Elijah’s mantle, fallon on him. This he denies, ut asa great philosopher and judge of human nature, he recognises the nocessity of adapting the eiveumstances and the progress of the presont wise tw reform the personal oxvors of allyeligions which oviginally wore derived from tho Son of the Universe—the great Light of Light. He retains intact the great doctrinal points which virtually were those preached by Moses, Jesus and Abmed. He believes that Hindus and Christians, by their polythoism pantheism, and their Trinity, Tnearnation and Mtonement—by their ‘dolatory and superstition, and boing amo ad uve exoterie Islam, as preached by Almed, to deteriorate, aud he is able to prove the Mohammedanism of the prosont day to bejust as idolata sat Moslems, have es eee a __ An Apostle of Islam. no us and full of anthropomorphic ideas of God, and material ideas of Heaven and Hell, whieh soience and philosophy refute. His form of worship is eousistent and eclectic. He believes that Jesus is iguored by Moslems though they pretend to reverence him; he believes Mahomed was the last of the prophets, but that Christ (not the man Jesus) will continue to come at intervals till the original Jesus at the lenium will have the satisfaction of seeing the world purely Islamic, when the lion and the lamb will lie down together.” He believes that God is a Spirit, and that God, whom he ealls “ Elohim” should be worshipped in spirit and in truth, not in any fixed language or form, though Namaz, fasting, alms aud pilgrimage, are tests of obedience, and essential Jif followed in the spirit, aud not as mere physical or mechanical forms. cursing worldly possessions and family ties, he follows the i Yogi and ascetic in cowie and sack-oloth, with a chain, typical of exbmission, round his head, and a lola and a staff in his hand. He goes about * preaching repentance, penance and forgiveness of sins { for God’s merey is free and unpurehased.” He commands numbers of followers ofall classes, creeds and colors, some of whom are Government officials. Hedoes not believe in Jehad, Gosha, polygamy and Hadjis, de, showing that these points were misinterpreted by the masses. He ie of opinion that to gain converts, so long as you are not heterodox in Aoctrine, you should preach it like the chuseh of Islam does, according to Western modes of thought, &e. He possesses most wonderful powers, His God is the Light of Light, or Knowledge Itself, and dwells in the hhoart of man, as also does the Spirit of Evil or darkness. ‘The material Gabriel of the Koran is to him nothing more than the Robilkudos or illumination of the “Nora ala Noon.” Simple blind faith he ase serts is useless, for hypocrites believe in God and say their prayers Humanity, Universal Brotherhood, Morality and a belief in a Higher Power and Hereafter, as taught by all great Teachers, is the true religion, and no name suits it better than Islam, He offers Rs, 10,000 to any one who ean refute him, ‘There seoms to be a bitter hatred and between the orthodox Moslems and thodox Hindus, on the other; yet what, says he, ean come nearer to the highest Hindu Philosophy than the conception of Islam hy one of ite ‘own seets—the Sufis ? The Satis say that there are four stages of api- ritual development, corresponding exactly to the Hindu Dhydua, vin — Sharyat, or exoterie ceremonial worship ; Tarikhat, or spiritual training accoring to method between guru and chela, or Murshid and Murid Hakikat,ov attainment of trac knowledge of Allah ; and Marifat or meng. ing of self into the Divino Principle : the Clivistian's close communion. ‘Thus we sec Sufis alone understand the outwant and visible signs of the inward and spivitual grace of ablations—Namos, Zakat, Ros ‘Haj—and all Mosioms would do well to join the Theosophical Soci if they wish to understand theit religion, that rol isunderstanding, he says, istians, on the one hand, and or720 ‘The Theosophist. [September tho true knowledge of God, submission to His will, and Universal Brotherhood. Ablutions are a type of tho regeneration of the heart ; Namaz, of never-ceasing inward prayer ; Zakat, of benevolence in all shapes; Roza, of mortification of all passions; Haj, of a pilgrimage to the shrine of our ‘own souls, which should he purified. ‘The natural stato of every man is Nasnt, or humanity, into whieh the law or Sharyat is engrafted, As a searcher after truth, his frst stage is Mub- ubiat; the 2nd is Tsk, or aivine love and solf-nbnogation ; the 3rd is Zaha, or seclusion, when ho loses his identity and contemplates metaphy- the 4th is afarifat, knowledge or occult powers the Sth is ecstasy, or TWajd ; the 6th is close communion with God, ox the Cluistos; and ‘Wasl, the 7th, is union with God while on earth, and total absorption at death. This latter is Henven, and extinetion or Hell is Hana. Novr, we ‘shall understand that the Skarob of Persian religions poems is not wine, but the domination of Divine love in the heart ; and Gisn, the ringlet, is the mystery of Divinity; Mei Khava, the ney of the mystic Sud or Rosicrucian, whose mixth is bat religions ingim and abstraction of Jskh to the beloved on M'Askh. wwern, is a stage of the jon centh Bétiniasm in Islam owes its origin to Abdallah ibu Maiman, who firmed the etemity of matter, that God is not separate from his mani- festations, and that of him it eannot be predicated that he is exis- tont or non-existent, omniscient or non-omniscient; for to do this would be to assume that he is personal, aul beats resemblance to even tures of this world, According to him, the Fiest Cause evolved as a mere aot of volition (asirteéhid), a principle embosomed in Bternity and eallei Reason (akl): this evolving a subordinate principle called soul or waft the essential attribute of the Intar being Tie, and of the Former-knov= edge. ‘The 2nd principle, o soul. gave shape to peeweaintent matter, the essential attribute of which is passivity, evolving ‘ime and Space, the elements, planets and astral bodies. ‘The incessant. desive of the Soul to raise itself to the level of the First Principle, resalted in its manifest ing itself ia matter in the shape of human beings, whose chief aim is to struggle up to the creative principle or wistom, Prophets are embodi- ments or manifestations of that Principle to help the Inuman soul to struggle with matter. ‘These Prophets were seven in number, like the planets. The progress of the world is in eycles, at the ast stage of whieh occur the Resurrection, when sanctions of positive religion will he withdrawn ; for the precepts of the law aud the motion of the heavenly bodies are both merely for the purpose of helping the Soul to attain per feotion, which consists in attaining to the degrvo of Reason, above named. Béyeridiom, or Roushenaism, also a Moslem exeed, taught that God is all-pervading and that: all existing objects are only forms of the Deity; that the Pirs or Murahide wore manifestations of thin source of wisdom ; that the Iaw had a mystical meaning and was ordained only a8 a means of acquiring religions perfection where Pire were 1893.) An Apostle of Islam. 721 not available; and that to a muri exterior ordinances of the law cease to be binding when he attains perfection. The Inst Prophet of Islam said “acquire Inowledge, because he who acquires it performs an act of piety. who speaks of it praises the Lord, who seeks it adores God, who dispenses it bestows alms virtually, who imparts it performs an act of devotion. Knowledge enables one to distin: gaish between right and wrong, lights the way to Heaven, is one friend in the desert, onr society in solitude, ony companion when unbeftiended : it guides ns to happiness and sustains 1s in misery, is an ornament in '¥. an armour against our foes. dee.” “The ink of the scholar is ‘more holy than the blood of the martyr.” “He who leaves home in search of knowledge, walks in the path of God, and God will show him the way to paradise.” Ali said : “'o insti into the heart the lessons of science is hettor than religions exercises.” “The greatest ornament of man is erudition.” Ali further said: “God is unlike any object that the human ‘mind enn cot attribute can he ascribed to Him which bears the least resemblance to any quality of which human beings have percep- tion from their knowledge of material objects. ‘The perfection of piety consists in knowing God, the perfection of knowledge is the affirmation of His verity, the perfection af verity is to acknowledge His unity all sincerity, and the perfection of sineexity is to deny all attributes to the Deity. He who asks where God is, assimilates Him with some object. Conditions of time or spnee mre wholly inapplicable. to Govt. Mutazalaism holds that there is no eternal Taw ag regards hnman ne- ions, that Divine ordinances regulating the conduct of men are the results of growth and development. All knowledge is attained throngh Reason, the cognition of good and evil ia within the province of Reason. Hamdanism teaches that free-vill is an accident additional to perfection of development and soundness, Accidents are permanent im the severnl species of things to which they belong, and every nccilent subsists in a subject, though its subsistence therein is only by virtue of some idea in the human mind. Free. 8 prosrequisite to action, good and evil are the products of human volition; for the Koran saya “the two paths were shoven to man for his own good.” ‘The dogmas of Christianity required some “ solvent” such as sehol- asticism, before Science and Free-thonght could find their way into i In Islam, besides the Tanhid, there was no dogma apon which insise tenco was placed by Mahomed in any form to compel Reasos ‘The doctrines of “origin” (mabdd) and “return” (mad), from Goal and returning to Him, and of the moral responsibi ‘wore founded on the conception of a Primal Cause—the originator of all things; the wise and the ignorant sharing in the notion that the Ego ‘will not be entirely lost after death, but will exist as a self-conscious entity. ‘Moulans Jelalndin, the orthodox Muslim and tradition “From the i coming ty of man, says — inorganic we developed into the vegetable kingdom, dying aa2 The Theosophist. [September from the vegetable we rose to the animal, and leaving the animal we became men, ‘Then what fear that death will lower ns? ‘The next transition will make us Angels. ‘Then we shall rise from Angels and mergo in Infinity. Have we not been told in the Koran ‘All of ue will return unto Him ?*” Shahwistani, in discussing metaphysics unt ten theses, in the 6th and 7th demonstrates that the Primal Cause is ribsolute, in the Sth and 9th he deals with Cosmos and the relation of human souls to the active intellect, or first created : and lastly he Aiseusses the conception of future existence. or the doctrine of re- turn, He proclaims the individual permanence of Soul and argues the retention of its individuality after the separation from the corporeal ody, but that the pleasure ar pain of fture existence will be purely spi- ritual; depending on the wse or misuse by man of his mental, moral md physical powers, There is a necessity for Prophetism to ex- plain the ethical demands of God and humanity in parables, com: prehensive to common folk, 60 a8 to consolennd settle their hearts and minds, Averroes said: ““Onr nctions depend partly on one own Free- vwill and partly on onuses outside ns, Goal does not. predestine evil. He Knows what is to oecar; what results is man’s own choice, foreknown to God. We are free to wish and act in» partic Dat ove will is always restrained and determined by exterior causes. springing fron ee." So that the general laws of nature: God alone knowing the sequ veell might it he said that as Nature is.a law, so there must he a law-giver God is the soul of the universe, for “all are bt parts of one stupendous whole, whose body Nature is, and God the soul.” ‘The ethies of the Tkhwan-ns-Snfa” are founded on self-study and the parifiation of human thought. Strength of soul, they say, is founded ‘upon self-discipline and control. Faith without works, and knowing witbont doing, ave vain. Patience, gentleness, merey and truth, self-nbnegation, love of humanity, wniversal charity and faith in the progress of man, were its secondary dogmas. ‘The chief dogmn was that the nniverse was an emanation from God but not di primal Absolute Canse created reason, or active ne, fen which proceeded the abstract onl (nufti-nufits): from whieh, again, sprang primary matter, the protoplasm of all material entities, &e. The active intelligence moulded primary matter, giving it the eapacity to tassume shape and form and set it in motion, from whenco were formed the spheres and planets, Their morality is foanded on the conception that the primal canso is connected by an unbroken chain with the lowest form of erention, the abstract son} individualised in humanity ‘always struggling to attain the goal of perfection, which is to get back to the source from whence it emanated. ‘This is “maid” or the “yeturn” which Mahomed taught, his is the rest and peace incal- ated in the Koran. Sufiiam assorts that the great problem of the ‘connection between the worlds of matter and mind revives the concop- tion of an all-pervading spirit “which sleeps in the atone, breathes in the plant, dreams in the animal and wakes in the man,” the belief that 1893.) India and Her Theosophists, 723 the hidden vital principle wh tion th produces the varied form of organizn- iy but the thuill of the divine essence that is in them all alike, ‘Unnax R. Ham Kiras, PP. 8, Rector, Church of the Kuglish Nazarene Muhanmadans INDIA AND HER THEOSOPHISTS.* [Aimed te sya word not by way of fomenting controversy, bnt merely to express my own view abont a thing which needs dis cussion, I distinetly. di life or manners of the Hind nation for sw nim the right or the dosive to criticise the ior have Lang proposals to make g reforms in their life and manners. What T wonld direct myself to is the Theosophical movement there in relation to the nation- al character of the Hindn, and to matters eounected therewith. Leannot agree with the statement that the Hindus and Mintn ‘Theosophists are not intellectually active. They ae, and always, have beon too nctive, intellectually. altogether and at the expense of some other activities more important. That thepeouliarcharacteristicot the educated, -Hinda ix intellectual activity enn havdly he doubted. It is exhibited ‘on all occasions; in hair-splitting dialogues; in endless commentaries : in fine controversies oer distinctions ; in long explanations ; in fact. in every possible place and manner, This is the wel difficulty it was the cause of India’s decadence as it has become the obstacle against her rising to her proper place amon lwetal activity in a untion like this, living in the tropies, with religion asa horitage and the guide for every act, is sure to Tend in any aye, to spiritual pride ; and spivitnal pride in them then brings on stagnation ‘That stagnation will last until gradually there arise men of the sume nation who, without fear of este, ar favor, of loss, or ostraciam, oF any other punishment or pain, will boldly bring about the reaction that sshatl result in the doath of spiritual pride and the aeyuirement of the counterbalancing wheel to pve intelleetual netivity. Intellectualism represents the letter of the Jaye, ani the letter killeth while the spirit maketh alive. For seventeen years we huve hi constant and complete evidence that the above ¥ Theosophist fall of articles by Hindus, always intelleetnal ; neifer printing simila ones by Hindus : the Path nove and then doing the suones ticles on mighty themes of abstract seope hy Brahmins who yet belonse to onc of the eighty-four exstes of Brahmins. But if the spiritual activity prevailed we would have seen articles, heal ovations, known of efforts to show that a subdivision of the highest of the four eastos into eighty four is not sunetioned by the Veas, but is diametrically against th and onght to be instantly abandoned. T should not suygent the destruc. tion of tho four eastes, as those ave national divisions w where. ‘The Hindu, however, ns the tradition, and the family Kine, nations, ‘Too meh intel ws are euneet. The + The publication of tho following article waa inndverently delayed HE8.0.“126 ‘The Theosophist. (september find the power to restore this disturbed state of things to equilibrium. ‘And until it is restored the day of Aryavarta's restoration is delayed. ‘The disturbance began in the Brahmanial easto and there it must be harmonized first. Spiritual pride caused it and that pride must be killed ont. Here then is the real opportunity for Indian ‘Theosophists. Tt is the samo sort of call that the Christians’ Jesus made on the y ‘whom he told to take up the eross and. follow him. No foreigner could o this; no European Secretary could hope to succeed at it unless he ‘wore an incarnation of Vishnu. It means loss, trouble, fight, patience, steadiness altroism, sacrifice. Where then are the Indian Theosophists —most of whom are in the Brahmanieal caste—who will preach all over India to the Bralmins to give up their eighty-four divisions and caalente into one, so that they, as the natural tenchers and priests, may. ‘then reform the ether castes? ‘This is the real need and also the oppo ‘tanity. All the castes will follow the highest, Just now they all, even to the outeastes, divide and sub-divide themselves infinitely ance with the example set. Have those Indian Theosophists who believed that the Mahétmas are behind the Theosophical movement ever asked themselves why those Masters saw ft to start the Society in Amexiew and ot in India, the hhome of the Adepts? Tt was not for political rensons, nor religious, but imply and solely because of the purely “intellectual activity” and spiritual pride of the Hinda.* For the West is oxery bit as selfish as the Kast. Those in Euroyo and America who know of Karma think selfishly on it; those who do not know, live for self. There is no differ- ‘nce in this respect. In the West there is as much to be fought aud reformed as in India, but the problom is differently conditioned. Each hominphe must work upon itself. But the Western Theosophiste finda himself in ‘very wncomfortable comer when, ns the champion of Kastem doctrine and metaphysic, he is requived to describe the actual pretent state of India and her Thoosophists. He begins to tell of such a show of Bran- ches, of Head-quarters buildings, of collecting manuscripts, of translation into English, of rendering into vernaculars, of leaned Pandits in the rer ing an Oceuh Bociety + sthough ae id her bet to make i rtcceed, and forfed ht tnacpes with peychienl phenomena quit ar strange nn thon se sav, four year Inter, at New York?’ But for that fern 7, Bewould hare bon formod by Boney Howians, Arabs and Gopts, in ove of tho joral pest ioe ofthe work. And, cally seated at New York hd fallen almost it farthermore, although i ve tro. Founders railed for ialong tho path ofits Katte mi fo of fain that it apr ith rs ‘and comes to live im Tin, he fons, When i ‘Arya Bais before az fast after coming to Ta ‘eplacing theory with actaal Knowledge of the India sitontion of nlaire—H.8.0. 1893.) India and Her Theosophists. 125 ranks, of wonderful Yogis, of the gigantie works of long dead Hindus, and then he stops, hoping his interlocutor has been dazzled, amazed, silenced. But pitilessly his examiner pushes, and enquires if it be true that every: one of the four eastes is sub-divided into nearly hundreds, if we rare educated, if educated Hindu women are active in the Society, if the Hindu Theosophists are actively and ever as martyrs working. to reform within itself, toxemove superstition ; if he ia showing by the act of perso- nal sacrifice—the only one that will ever bring on a real veform—that hie is determined to restore India to her real place ? No reply is possi- ble that does not involve his confusion. For his mereiless questioner asks if it be truo that ono of the Maluitmas behind the Society had written to Mr, Sinnett that he had ventured down into the cities of his native Jand and had to fly almost immediately from the vile and heavy atmos phere produced by the psychical condition of his people ?* ‘The reply isin the affirmative, No Rishi, horwever great, enn alter « peoples they must alter themselves. Tho “ minor enrrenta” that the Adopts ean deflect, have to be sought in other nations so as to, if possible, affect all by general reaction. This is truth, or else the Mahitmés lie. T believe them ; Ihave scen the evidence to support their statement. So there is no question of comparison of nations. ‘The Indian tion must work ont its own problem. ‘The West is bad enough, the heavens know, but ont of badness—the rifjasike quulity—there is a rising up to truth ; from famogunam comes only death. Uf there are men in India with the diamond hearts possessed by the martyrsof the ages, I eall upon them from cross these oocans that roll between us to rise and tell theiv follow Theosophists and their country what they ought to know, If such men are there they will, of themselves, know what worts to use, for the Spirit will, in that day and hour, give the words and the infl fence. Those who ask for particularity of advice are not yet grown to the stature of the hero who, being all, daroth all: who having fought, many a fight in other lives rejofeos in his strength, and fears either life nor death, neither sorrow nov abuse, and wisheth no ease for him- self while others suffer: Winuias Q. Jcvox, ft ind the of Husope and America, fororeryboly knows That ifs P. Be roeretod continually the awerton thatthe eprint ats of the West was unbanrable, apd she yonrved for our trauafer to Tada: What Mahaterd KI wrote alee Sinnete (wide Oeealt World” 120, 2nd hate Ta mean rae Si the Colen Teme at Amn, a of his own countrymen"? foe, tae Te was a8 ati lio found the: magnetian of” Lanton ‘not Now York, hasufen been deseribed by HV. ton host af witnosses,Me- Judge hs forgotten that evesy true Yori of ‘ur day finda the same state of things nnd les to the jungle to escape it Te is fect pion tdacation dod of sna sistas wih bas made the whota word spettually leprous aa fe ie #8726 ‘The Theosophist. TRIAL BY ORDEAL IN ANCIENT INDIA. 1 ancient days, when sovieties had not been formed on their present basis, and man was in the primitive state, che ownership of things and the guilt or innovence of men, were, in the absence of other equally ng evidence, often determined by the issue of a hand-to-hand which either the parties concerned, or their xelatives, friends, representatives, or servants, took part, Physical strength, however, was not supposed to be any factor in vanguishing one, or making another victorious. Tt was believed, that the morally strong who had ‘rath and Justice on his sido, was bound to win, ‘The idea of Truth and Justice finally gutting the vietory, of God triamphing over Mannion, has come down to us throngh centuries of change, and even in the enlightenc present, it seoms to linger in the destructive wars in which civilised sustions take part. Vindieating persoual right and honor by a dacl if sbolished by tax in many countries, sill obtains in some, while in ‘others, the Taw is broken, and accounts of the aggrioved challenging his ‘opponent to draw the sword, or fre the pistol, nove and again reach ws As in wars and duels, so also ia omteals, it was populasly believed, that ‘unseen powers intervened in the interests of the just aud the imiocent and thus stovies like that of the puny David killing the giant Goliath, hhave become common in every country. ‘The nuefent Indians thought that in cases of theft, adultery, treason, &e,, the ends of justice sulfered for want of witnesses and oven when witnesses werw fortheoning, they could not on all occasions he trusted. But i a trial in which the gods interfered, there could be no doubt about the guilt or inuoconce of tho cused. ‘And hence trials by ordeal were introduced, We find it swontioned—* Witnesses may dilfer owing toaffestion, anger oF tempts tion, but in the ordeal anointed of God, there is likely to be 10 doubt. ‘To us it may appear not only strange, but impossiblo, that the laws of Nature should be suspended, aud five should not bur, in eases of teal hy orteal; bat time was when our fore-fathexs strongly belioved in the existence of an Almighty power which intexfored even in tho minutest details of our existence, aiul to protect the innucent nt times sendered his body proof against fire and water, and everything else that harms it, Te will be the object of this paper to enguive into the system of ordeal as it obtained in ancient times, especially in Indin. Te was in the thirteonth century that Bugland abolished varteal, but even so recently as in the seventeenth e jilged witches by this method. Indeed, remnants of this systoin yay Ibe fom Tingering in Binglanl aud other elvitised countries, Te was Uistingnished by the appellation of judieium doi, and was sometimes [september called puryatariy eulgario, to distinguish it from eanonieal purgation which was by oath, Saxons used oight kinds of ordeal to ty people: — G). Wager of battle—(Daol), This was resorted to when the accused was obliged to fglit auy one who charged hin with guilt ay 1893.) Trial by Ordeal in Ancient India: rar (2), Fire. —Of these there were two kinds, ‘The aceused had to hola in his hand a pound or more of red-hot irou, or to walk blindfold and barefoot among nino red-hot plough-shares, arranged lengthwise in a row, and laid at unequal distances. If in either ease he escaped unhurt hhe was imocent. When an intimacy was suspected between Queen Emma, mother of king Baward the Confessor, and Alwyn, Bishop of Winchester, she vindicated her innocence by this latter method. ‘These two were for “free men,"or persons of mank only, (8). Hot Wate the elbow in seald ~The accused was requited to plunge his arm up to ig hot water, and was prononneed guilty if the skin njured in the experiment. (4), Cold Water.—The accused, either bound, or otherwise pre- vonted from swinoming, was thrown into wiver ov tank, Tf he sank he was acquitted, but if he floated he was considered guilty, ‘These two were for common men, or “villains.” ()_ Bier.—A person accused of muler had to tonch the eorpso of the vietim. If his toneh made blood ta flow from it, he was pronounced anilty, (6). Enchavist.—Tt was supposed that the sacred elements would choke him if taken by a guilty man, This was for elergymen, (2), Cersned—or bread consecrated by imprevation, When God win, Earl of Kent, was accused of the murder of the King’s brother, he was given a pieve of consecrated bread to swallow. It choked him to death, thus leaving no doubt of his guilt in the minds of the people. When swallowing it, if the accused turned pale, or his body trem- bled, even then he would be pronouneed guilty. (8). Lot—two dice, one marked by a exoss, were wrapped up. TP ‘Une one witli Ue cross was drawn by the acoased he was held to be ine nocent. ‘The accused, if he chose, might appoint a representative to go through the ordeal, the representative only. suferi torture for his friendship, or for the money that he might have received. In the reign of King William IT, fifty men acoased of deer-stealing were tried by fire, When the Normans conquered England they introduced the system of duelling to prove guilt and vindicate innocence. some physical ‘The earliest trace of the practice is to be found in the Book of Num- bers, Chapter V, where Hebrew women suspected of incontineney had to drink the “ waters of jealousy” as a test of their innocence, ‘The ‘custom is still prevalent among the savages of the Gold Const, Tacitus says ordeals were very much in practice among the ancient Germans, In France the accased were made to stand hefore the Cross. He who first fell down was guilty. In India dice were largely employed in the detection of crime. Tt appears, the right to the throne of Hastinapur between the rival claimants Duryodhana and Yudhisthira was decided fora time by the throw of the dice, Even civilised Greece acknowledged28 ‘The Theosophist. [eptember trials by ordeal. People aconsod of rebellion vindicated thei innocence by placing red-hot iron in their hand, or by walking over fire. In Bithynia, Sardinia and other European countries, proofs may be obtained of omeals by water having at one time boen provalent. The Siamese tried by ordeals of fire and water, and hy hand-to-hand fight with a tiger Livingstone says that if an Afriean woman is accused of having eharn ced any one, an exorcist is called who takes all the matrons of the village to the fields, and makes them fast, ‘They are then iven the juice of a free to drink» ‘Those that throw it np ave adjudged innocent, but uch as suffer from any stomachie complaints, are prononnced guilty and are buried alive. Among the Nogroos of the Zambeisee Coast ov: deals are vory much in vogue. ‘Their women come forward to vind ceate their innocence by oneal even for tritfing matters, ‘The Warn ssios make a dog or a cock drink the juice of a tree. If it vomits it in plies innocence of the acensed, if diarshern follows it proves gnilt Te eannot be said to. certainty how long the system of ordeal has prevailed in India, Numeronsinstanees, however, are found in the ww. written traditions of the country, which, when too extensive to be 1 1g. and are now known as Parsinns, Every Hindu knows what ordeals young Prahlada, the beloved of Hari, hhad to undergo at the bidding of his father to prove the omniveience of Hari and his love for him. Ho was thrown trom the top of a high rock—Hari in the shapeof his mother caught him in his arms. He was thrown at the feet of an clephant—the brate took him up hy the trunk nd placed him on its head. ‘There were also various other ordeals from all of which he eame ont safe aud unknrt. ‘The story of the orvleal that Sita, the queen of Rima, had to go throngh to prove her inno: ence must be Known to all. It is thus deseribed in the Raméyana— adiomkham sthitam réinam fatah kite pradakshinam | updvartata saidehi dipyamdnam hultZanam 1 _prauanya daivateblyas'cha bréhmasebhyas'cha maitlil? baddhdnjaliprta chedamurichdgnisamipatah yothé me hridayam nityans wipasarpatiréghardt | tathé lokasyn sdbshimdin survatah patu parakah yathd mam suddhachéritrdm dushtion jénsti raghavah | tathé lokasys sékshindm sareatah pitn pavakah learmand manasa vaché yathd iti ehariomyedham | réghavam sareadhavmajiian tathé man pit phvakah i ‘ca muta tu vaideht parikramye hutis'ana | vices'a jealanam diptan: nis's'ankendntarditmant Yuddha Kéndam, OXY. IIT, 23~98, “Having gone ronnd Rama, who was sitting with his face towards the ‘earth, Sita entered the blazing fre, saluting the gods and the Brahmans with folded hands, She thus addressed the Gre:—' Aw my henrt lis niorer strayed from my husband, therefore, Ure, thow witness of men, protect me from all harm. ‘Though my character is pure, Righara suspects me, there: fore, thou witness of men protect me from all harm. As Inever strayed 1893.) ‘Trial by Ordeal in Ancient India, 729 Doyond my husband in thought, word or set, therefore, protect me from all harm." Having thus addressed the fire, she wont ronnd it and with te flinching: heart entered the blaze It is stated in Many Samhita that the Rishi Vatsa snecesafally went through an ordeal 5. Katyay cisetoye ht taptamiisaky diryerha Rraudalandans prakelpayet i kes mention of seven kinds of areal ‘rh tulle fondue | ‘dudicial trial, water, fre, Ialance, Tibation, rice, and fepla mea'aka (hot grnins of gold.) these are the sucenssie forins of trial.” Brihaspati mentions nine kinds of exten Mhatogne rudakauchaiva visham ko‘ascha panelamak | shasktancha tanlnléprokta soptaiaan taptamdshakan |) aasktanun phita snityektan warnnn dharmajam snriter | Aeyiiayetdins saredini windishttt nryambined I ‘The following ordeals have heen appuintet by God Balance, fire, ator, poison, libation, riee, hot grin, potizheshane, and judicial teal ‘Vishnu, in his Institutes, speaks of ten different kinds of ordeal, (hnt gives details of only five), rig:—dired (grass), tilu (Sesamum), silver: gold, lump of earth taken from a furrow, sueted Hibation, balance, fire. water, and poison, “In easos of a criminal action Mivected against the King, oF of v (they may be administered) indiseriminatels. In eases of (denial of) a deposit, or of (alleged) theft or robhers, they must be administered cach according to the value (of the property elaimed}. Tnall such cases the value (of the object claimed) must be estimated in old Now if its value amounts to loss than one Krishnala,® a Sdn mst be made to sven by n blade of Die grass Grhich he must hola Ue itamonnts to less than 2 Krishualas hy a blade of Tila; If itamounts to loss than & Krishnalus by a blade of silver If it amounts to less than Krishnalas hy a bade of gold: [fitamounts to Krishuetes by a blade of earthy taken from the furrow: hie haw) Suoarna a Sade inst be made to fot javalkya mentions only five kinds. of oneal, eis. ;—halance, fixe, IE amounts: to tows than lf undergga the erdeal Ly sce Tihation’ water, poison, and libation.— trlignydpo vishan hos'a airiydnita vidwdhaye | mahibhiyoge shvet dni ise husthe Uhiyoltari racks or Steer Trains tog, oF. wecording to new aystem, 280 xsi 2 2h grins S bsg or acsoning to tM, Wilson, ch of a finger: in the Sacred Books ofthe East, vol. vii, tunslated 4730 ‘The Theosophist. [September ‘The ordeal hy balance was conducted in the following manner:— ‘Two posts of four enbits in height were stuck in the ground close to ex ‘other ; on these a beam of eatechn (wimosa eatechu) ov ebony (ispyros alutinosn) wood of five eabits (asta) length was placed, ‘This was the balance. It was decorated with pemnons. Wrom the two ends of this stick two scales of equal length wore suspended by iron rings, On one fof these the accused being made to sit, his weight was ascertained He was then taken down. The judge would then auddress the balance wl the person appointed to louk after the woighing, in the following words = Uradimaghnd ye swritd loke yo lohAk bitasskahindmn | tulddhivasya to loki tuldim dharayate mrishi | dharma paryéya vackanair dhuta ityadhidiyase | teameva dhuta jésishe wa eidurgdnt mdnnshth I oyacahivabhi sastoyam suinushastulyate tuayi | teadewamn sansayi dasnnéddharmatastrita mahrashasi. I “Those places of torture which have heen prepared for the munlerer of 44 Bruliman, for n felse witnoss, the same places are onained for a person appointed to look after the weighing, who acts fraudulently in his off ‘Thou, O alunce, art called by the same name as holy law (Dharma, thon, 0 Balance, knowest what mortals cannot comprehend, "This man being ar- rrigned in a cause is weighed upou thee, ‘Therefore, mayest. thon deliver hhim lawfully from this perplexity.” ‘The accused will then address the balance in these words -— team tile satya dhéimiisi purd devaireinnirmité | tatsatyans vail kalyini cad ayasthin vimochaye | yadyasmi pipa krinméta stateavéin team adhonaya | YudhdluedchedgamayorVeemodin tnd nilya Uiimantrayet |} Balance thowart the wbode of ernth: thon wert primarily’ construeted by the gods. ‘Therefore, speak the truth, O blessed one, aud save. me tre this perplesity. Tf Tam gniley, mother, then lower me down (in. the scale) I Tam innocent, then carry me ups therefore, Taddress thee.” ‘Tho accused was agnin weighed: if he weighed less than before he was innocent, hat if more he was guilty. md sentence was pronous el ‘on him, Ax in India so in Greece ulso, weighing lessat the second trial was considered a sign of innocence. When in the garden of Hiden, 8 was detected beguiling our first parents, a fray between him and Gabe Hecame imniinent. All of asndden, however, the sky shewed a seal fon one side of which Gabwiel wi Sat took to flight immediately he save that he was high up in the seale * Now dreadful deeds represented us standin Might have ensued sev nad mot soon ‘The Eternal, to prevent such horvid fray, Tirng forth in Heaven his yolden seales,— Whorein all things ereated fest he weighed, a 1893] ‘Trial by Ordeal in Ancient India. 791 ‘The pendulons ron earth with balanced air Tn counterpoise 6 : In these he put two weights ‘The symbot excl of parting and of Hight "Vhe latter quick up flow, and kicked the beam.’—Bfition, 7. Ordeal by fire — shodas'dugulam téeadantaram mandala saptakam Ruryét tatah voinmubhaga prasivite bijadeayasya saptis vatha patnini karayordadyat ténichu huradeaya sahitéui sitreva veshtayet | tataschigns carna loha pindam pauchis otpalikann samunyaset | tamédéya nti dvautam néti vilambitam ‘wanlaleshie padainyésin Turvan ovajetl alah saptamam nandalamatitya bhaman lohapindam jakshyie i yo hastayoh kvachidagdhastama s'wdhya vininliset | ua dagdhassureathiyastu sa vis'udlyo bhavennarah lf Ho must make doven citeles, each sixteen augulas in eireumference, the intervals being of the same breadth. Thereupon he mast place seven leaves of the holy tig-tree (jews veligivsa) into the hands of the porson (about to perform the ordeal), who must turn his face towards the east, and stretch ont both arms. "Those (leaves) and his must bind together with a thread. ‘Then he must pat into hy a ball (red-hot) made of iron, fifty palas in woight, and smooth, Having veccived this, the person miust proceed through the (seven) cineles at a pace neither too fast nor too slow, and without lingering on his way. Finally, after having passed the seventh civele, he must pat down the Dall upou the ground. ‘Those whose palins axe burnt ever so little should be held guilty, but those whose palms eseape the least injury must be aequitted.” Before taki ‘tho accused must auldvess the five iu this mam teanugue surea bhiténdn antes'charasi pivaka | sieshieat prnya pipeUhys brihd sutyakurorama | Fire, thow euterest th heart of ull ereutures. Ii witness, and declare my guilt or innocence." —Jagiaealkys. Ordeal by water—A tank five from mud, moss, fish, alligator, to Heel. was thus rdddvessedl — Wy eart act ae a Peamarebliah saree blatininn antadcharasi sikshivat | teamerdoubl vijénighe na eiduryii uuu oyealiribhis'astoyan mudnushaste niiajiati | talenane sansayidasmat Marmasastritumarhaat “Vout knowest what pases in the heart uf all ereuturess thou knowest what men eanot know —the aceused-plunges in thee. ‘Thow art bound by justiew to deliver him from porplesity, if innocen ‘The accused should then seize the knoes of a person who had van- yuished anger and envy, and say: * Sulyews mémabhirakshasea Varun ( Varuné in the ns save me), He should then dive into the tank, When I water person should shoot an arrow732 ‘The Theosophist. (September from a bow neither very strongly nor very weakly, (a bow was strong witen it exceeded 700 angulas, and weak when it was below 50 angilas in length) and another should run to feteh it, tanmadhye youaitrid'yate sas’udhyah parikirtitak | anyathdtcavia'udhyah syédelsinge syipi dard ane I “Daring this time, i the acoused remains invisible, he is declared inno i's single lim is visible, he is declared guilty. 9 Ordeal by poison — vishateadeishe matedeheha kira fram sarcadehinim | teameca visha jénishe na viduryyin’ meénushd ryavahdrdbhivastoyan sulnusts'suaihi michel | tadenam enn ayddayndidharmatastrétumarhasé i The judgo oxclaims. “Poison thow art inimical to all embodied beings. ‘Thon knowest swat men cannot know, ‘The uceasot desires to prove his innocenee, fore, thou art bound by justice to save him from perplexity, if imoce ‘The accused should then he givon soven grains of the poisonous juice of the Himalayan Sringin plant, mixed with clavitied butter, He ‘should say.— “Poison thou art the sou of » Bréshmaua, «nd thow hast been appointed to judge. Save me from the accusation, and on aceaunt of my innocence become ambrosia unto me. If the poison is easily digested he should be adjudged 10, Ordeal by sacted libation —Kosha-water in whieh an idol has been hathed. Haying invoked terrible deities like Darga, the necused must drink three anjalis® of water, in which these deities (their images) have been bathed, Tf within « fortnight wo calamity. such as illness, fire, death of a relative, or displeasure of the King, takes plac “he water in whieh Aditya (image of the stn) bathed, and some rive, having ben Keph fer ae aight in a frowl earthen vessel, the person acensed of theft should he maule to sit with hhis face to the east, and x leaf with the following slokas written on it should be placed on his head — Gadityn chandrévenilo nolas'ehu dyaurbliinindpe leriduyam yaas'elu | ahascha rétriv cha ubhecha sawdhye aharnohi jiénéti narosye erittan |] the moon, the wind, the fro, the two earths, water, lear the two evenings, and justice, know the conduct of n mocent. “Th ay, night, a ‘He should then he made to ent the riee, au to.spit three timex on the leaf of the Pippala tree (sieus religioea), or on a Uhuxjaxpatra (bark of the birch), If blood is visible, or his body trembles, he should be pxo- nounced guilty “An anjali of water iw a8 auch as can be contained in the two hands held to her 1999.) ‘Trial by Ordeal in Ancient India, 793 12, Hot ge 20 pales, v of gold, very hot clarified butter or wil, weighing ponved into a Tasin either of earth, copper, av iawn, 1 fanguos long anid keep, Inv this isin gold ‘The accused hd to pick these np with his thumb and forelinger 1 he eded in doing so without injusing them he was innocent, ‘The judge uttered these words — ins wore thrown, param pacitramanitam glaitatran yojia kermasn the pévaka papan team linaitah s'uchanbhave | Butter thow art in sucrifices considered ws the most saeved ambrosia Burn the guilty but to the innocent hecomne eal.” ‘The neensed said — iv thou enterest the henrt of all erentures Like « witness declary my guilt o innocence in sng had.” ‘Orden! hy €! plonghesliare: This wus proseribved for eattlectifters, A plougheshare 8 enyatas long aut 4 Inox was mile of ion weighing 12 paias. ‘This was heated red-hot, ‘Thon fire was invoked hy: the following Mantras, andl the aceused was asked to Tick the red-hot plongl-share, IF his tonne dit not sf nounced inniocent any way lie was pine teamagne vedtschutetvasteanche yajeshe hityase 1 . teammnkiien saread Jatharashtoe! Bhutduitin foto vetsi subhigubhavn | pedpam puouisi eniyasnedt tasict pdvaky wehyate 1 papeshu dar¥ayttiinamarchishoatn Bhavopiieake | athacd Pubhabhiivonn stobhavn faats!ana | tramogue sarea bhi eosin feammehann bralonavdetiadn won autas‘clarasi ethehiewt | teameca deva jévishe naviduryyini miuvedh il Sra $e “thou art the four Vedas, thon art worshipped in sacrifices, thow art month of tho god, thow art the mouth of thaw that know the Drala: living in the stomach of exeatures thon kenowest truth aid untruth, tl clearest, men of guilt, therefore, art thor called fhe hearer. Show thyself to the guilly in thy strength. and he eal to the innorent, hike a wil ness thou knowest the heart of all ereatures, ‘Thun kuntest what, mew cumot know. The accused desires to clear himself hy thee, therefore, thot art hound to save bin, iti jocont, from porplesity, To guard against climatic action interfering with the just issne of aan ordeal, it way ruled that no Grial by ordeal should he held ix the months of Chaitra, (March-April) Agrayans, (November-Decensber) ond Vaisikha, (April-May) and ordeal hy water was not allowed i niter, nor was ordeal by fire allowed in summer, Ordeal hy poismn was not permitted during: the rains, and in storms onlenls by bakinee were pruhibited. All trials hy orleal took plice in the mornings sunt never nt midday, or in the afternoon ovevening, Onieals by sa tion and hy riee could, however, he hel in all seasons. Ax in Bh ifforont ki e prescribed for different ehisses of people drdtimanasy dhatonoyuh kshatriyasya hntésanale 4 vais" yaaya ealilamn deyum s'idvesya vishanev att th sof ervleal we34 ‘Tho Theosophist. [September “To the Bréhmana tho balance, to the Kshatriya the fire tothe Vais'ya the water, and to the Sidra the poison should be given.” Vor women, the old, and the infirm ordeals were not enjoined, n the year 1783, some people wore tried by onleal according ts Mitakshara laws before Ali Ibrahim, the Chief Magistrate of Benares, It is worthy of note, that the proceedings surprised even the Mussal- ‘man who was naturally unfriendly to the Hindu and to his manners and customs, His letter on the subject written to Warren Hastings, the then Governor-General of India, was published in the tinst volume of the Asiatic Researches. From this letter it appears that changes hhad already taken pluce in the manner of conducting these ordeals, We find, that iu an ordeal by balance the chargo against tho accused was written on a leaf. ‘The oneal by fire was quite x from what has been mentioned in the preceding pages. The wood of the holy tig was barnt in a pit 9 eubits long, 1 byoad, aud 4 deep, ‘The accused had to walk over it. In the onleal by water, instead of shooting an arrow, a man slowly proceeded 50 paces. If during that time the accused was visible he was eonsideved guilty. In ordeal by poison arseniv was administered, or a snake was forced into an earthen ju, and a finger-ving or a coin was thrown into it, If in taking ont the finger-ring or the coin, the snake did not bite the accused, he wax considered innocent, In ordeals by the plough-share, the accused had to hold. in his hand tho red-hot blade of a spear, or a red-hot ball. ‘The Magistrate goes on t® say that a man named ‘S’ankara was accused of theft, "There wus no witness. But both the acenser and the necused solicited him for an onleal by fixe, Impelled by eusiosity, Le finally yielded to their wishes, and an onleal by fire was held, witness: fed by crowds of Hindus and Mohammedans. ‘The orleal was ar ranged according to the rales Iaid down by Vishua and Jijfiavalkya. The accused walked seven paces with the red-hot iron ball iu his ‘When it was thrown the ground it scorched the grass. But hhis hand escaped injury. “ He, ity, vabbed some vive in the husk between his bands, which were afterwards exam ined, and were so far from being burnt that not even a blister was on either of them, Since it i tie natuve of fiw to burn, the officers uf the court, and people of Benares, wearly five hundved of whoww attended "the ceremony, were astonished, and thie well-wisher to ‘mankind (the Magistrate) was perfectly amazed, Ordeals are still prevalent in various parts of India, specially among the aboriginal tribes. The ordeal by riee is the most common, It ‘souly those hut have obtained the light of Western education that do toot believe iu them, but among the unedueated whe form the bulk of the pevple, they still take place. Even in villages near Caleatta, the mie: tropolis of British India, experts may often be seen invoking some ticalar God of the Hindu Pantheon, in language that is mysterions to the people, to direct a brass cup or ‘a raxor either to the pluce wheve the stolen thing has been kept, or to the thief. Before lange cxowdls of ext to prove his ve 1893.) Srl Sankaracharya’s Tatva Bodh, "735 ‘men and women, tho expert gets a clean brass cup which is placed on ground previously cleaned with cow-dung. A child who must have ‘been born when the constellation Libra was in the ascendant; is made to hold the cap. Mantras are then recited, and carionsly enough the eup begins to move. If the object is to get at tho stolen thing, the cup ‘moves to where itis. But if the object is to surprise the thief, the eup deliberately proceeds to where he is, This in Bengali is ealled Batt. chald—moving the Bati or eup. Similarly, bamboos or razors ave employ- od. Nakha Darpaz—(nail mirror) is another way of finding ont the thief, ‘The child soos the image of the thiof on its thumb nail, Babu Khirode Chandra Roy Chowdhury, ot. 44, 01 4. % 114 an officer of the Eduoation Department, to whose able article on the subject of ordeal published some years ago ina high-class Bengali Magazine 1am largely indebted for much valuable assistance, tells me that when the Sonthals have to find out thief, they put some oil on a sal leaf. While the oil is rubbed on it, the names of every: person in the village ave repeated one by one Whoever has the misfortune to have his name uttered when the oil changes color, is adjudged guilty. Sir William Hunter is also of opinion that ordeal by rice is still prevalent among many aboxiginal: tribes of India. Speaking of the Buddhistie Chakmas of Chittagong, he says:— “In serious eases among themselves they aro fond of trial by ord: ‘A soor (2 Ibs.) of rice is put into a pot and left all night before the shrine ‘of Gautama nt one of the temples; in the morning the elders assemble, and the supposed culprit is called upon to ehow some of this rice. If he is inno- cent he Binds no difficulty in doing so, but if justly accused, he is not only ‘unable to masticate tho rice, but blood is believed to issue from his mouth ! J case like this a very heavy fine is exacted. In default of payment the culprit ought, according to old custom, to heeome a slave for such time as ll enable him to work off the penalty. With slight modification this form ‘of ordeal provaila in mang parts of Tain, Stopuzstun Mirra. SRI’ SANKARA‘CHA'RYA'S TATVA BODH. FER saluting first the knowledge-giving Vésudecendra Guru—the Lond of Yogtis, for the henofit of the seekers of salvation, this work called Tatva Bodh will be composed, T shall now describe the nature of Talva-Viveka, which is the meas of securing salvation, to the persons who are qualified by Sédhana- Chatushtaya, (i. e, the four requisite means of qualification), 1. What are the Sédlana-chatushtayams ? They are :— (1) Nityénitya castn wiveka, (i.e, the knowledge of the real tnd the unreal, the permanent and the impermanent), (2) Thémutrértha phata bhoga virdga, (i.e, resigning the enjoy- ‘ment of the effects of actions both here and herentte (8) Samédhé shatka’sampatti, (i. ¢, the six’ minor means of qualification, beginning with Sama),736 ‘The Theosophist. [September estenined, em and (4) Mumnbshiteam, (i. 6 the stato of free, or absolved). 2. (1) What is Nitydnitya vasin viveka ? What. is Nityam is One— Brakman, sud everything else is Anityam.. This is Nityduitya vaste vive 3. (@) Wha ‘This ig to have no desive here in this world for garlands, sania women, &c, (which are collectively known as Tha): andl also for the ‘enjoyment of the other world known as Auutra 4. (8) What ave Samadhi shathasampatti? They are— (@) Sama, (b) Dama, (e) Cparoti, (d) Pititsha. and (f) Samédhéna. (a) What is Sama? ‘The conquest of internal Indriyan 6. () What is Dama ? ‘The conquest of external passions, de! 7 (0) What is Uparati ? ‘The giving up of worldly transactions 8 @) What is Titikehé ? ‘Endurance of the “pairs of opposites.” e.g. heat and eold, be 9. (e) What is Sradahi ? Genuine love for the tenchings of a Grew and of the Vetta. 10, (f) What is Samédhina ? ‘Tranquillity, or stendiness of mind VL. (4) What is Mumulshéteam ? Desire for the salvation of self acquisition of shore four requinite qualifioations—Sédhana aid him in gaining Tatea eiveka, (i.e. raul n ‘chatuehtaya—will henetit ms {the knowledge of Truth). 12, What is Tata Vievka ? The knowledge that Atma is veal sand that all else is myth or unveal. 13, Who is A’tma ? ‘He who is not affected by the three S‘ariras—Sthila, Siikshma and Kérana, who is a mere witness of the three states; and who is the pe sonification of Satehidénanda, 14, What is Sthila S'arira ? ‘That which is made up of the five gross elements (exch divided into five parta), is born of Karma, is the seat of the enjoyment of happiness or misery, is subject to the six kinds of ehanges,—vis. being, birth, growth, ripening or maturity, decay and death—that this is Sthile Seariva 15, What is Sikslima Starira ? ; ; ‘This body (also known as astral body) consists of seventeen things =— ‘The jive knowledge-giving senses, the jite working organs, the 1992.) Sti Sankaracharya’s Tatva Bodh. 737 fv pinple of reath—Print, Se one mi ant ose uli ane Seing forme ofthe hewn enjoying the eaureqnenen af a 6 vive? Thx Kdsana Sarai tsi, has begining, Ac Self ani the ese a so tai UZ. What no the Arahitmayens (or the the sates) # thes arw—(1) grt, (2) Sapna an 8) Sap ea the stator of waking ron an drone smb repels) 18, What ls fgret Arata 1 ‘This the atten whieh the kuowlgegiving, higher sence the sae of hear sound, de. The presiding deity of thi atte Sala Sante called it 19, What is Sapna aha? This in thae at of previ in slop certan objets, eo, wit the aida the tndencin oF ates and atietionn organ from tho thingy seen ado intho gat? state The presiding eyo this state of Siikshma S'artra is called Taijasa ° 20. What in Shap Ara? This in hae atte of conscinners which sags Te Koow nothing watever. Tenjoyedn hayyand wund sleqp™ "The. pruning dele Of thi atte of Karna Se aed Po 21. What ase Ponca (fo ck cover) # ‘hep nre:—C1)Asnaninye, (2) Prénemaye, (3). Manomaye (4) Viinanayannit (2) A nandamaye. 22. (1) What is amanda? that essence. and which ultimately mingles with, or merges in, the food like—rather fool-giving—earth. ° " - ™ the Food 23. (2) What is Privamayahora? ‘hat which ia compose of the ve princifes of breath a io Prdna, rs anit ofthe five working orga ler seen spc 2, (What in Mennonyninia? "hat whic former af te combination ofthe Bo knowledge giving oF higher emu nd 2.1) What is Pjténenagaboa That whieh and But 26.) Ww That hi led goss elements, it is the moans of What ix Karena 1g, &e.—know or peresive their respective sensations is formed of the combination of ‘the five higher senses itis A’naudamayakoe'a / nores the renl nature of itself when in love, merri- Those are the Bie fovane or 1 is mi J ineans o coverings. ‘This body ie min ‘Prénas ave mine ; this mind is re; and tl om these is ignorance is mine, All738 ‘The Theosophist. [September these are recognised as mine. How is it? Just as an earring, am anklet, a house, éc., though they are regarded as “mine” yet are sepa- rato from i'tma or self; so also whatever is recognised as “mine” never becomes A’tma, 27, If so, what is A’tmal A’tma is the figure or embodiment of Sat-chit-dnanda. 28. What is Sat? ‘Satis that which exists inall the threo periods of time. 29, What is Chit ? Chit is that which is selfvefulgent, or self-shining, without needing any medium, and which illamines everything else. 80, What is A’nanda? * Alnanda is the very form of happiness. One should know one's Aina who is the embodiment of such Sat, Chit and Ananda, We shall now proceed to describe the origin of the twenty-four Tatvans. From Braman when in contact with Pamo-guna-predominating. Méyi, A’hés'a'is born ; from A’hi’a, Vayu (wind); from Vayu, Tejas (ive) ; from Tejas, A’pas (water); and from A’pas, Prithet (earth). Amongst these five Tatoas, from the Siteika portion of A’his'a, the sense of Hearing is born; from the Séivika portion of Vayu, the sense of ‘Yonch ; from the Séteika portion of Tejas or Agni (fire), the sense of Light ; from the Sétvike portion of A’pas or Jala (watex), the sense of Vaste ! and from the Sitcika portion of Prithet, the sense of Smell. Amongst the said five Tateas, from the Sétvita portion of all of them pat together, Anfakeranam is born, According to the nature of its actions it iv divided into four parts—Manas, Buddhi, Chitta and Ahankéva Amongst the same five Taicus, frum the Héjasa portion of A’kds'a, the ‘organ or sense of speech is born ; from the Réjasa portion of Viiyw, the ‘organs, Hands and Palms ; from the [¢4jasa portion of Vahni (fire), the legs and feet; from the Réjasn portion of Jala (water), the organ of excretion; and from the Réjasa portion of Prithet (earth), the organ of ueneration. And from the Itdjasa portion of all these five Tateds put together, the five principles of breath or life—Préna, J ave born. From the Tamoguna-predominatis of Panckiderranam, the five Moki Bhi five Tateds, by the process (or the gross elements) are BL. What is the process of Panchikaranane 2 Of the five geand elem rt separate, and divide the other part into four sul we blending together of each of these Four snbudiv - sively with one sub-divisional part ut a time, of every other grand ts, divide each into two parts; keep ono visional parts, nal parts si lement, is what forms Panehikaranayn, And from these five elements this whole universe of the four kinds 1893.) Sel Sankaracharya’s Tatva Bodh. “739 of Sthiilu S'ariras* is born. In this universe fourteen Lokas or worlds are created, He who presides in the Sthilla Sariras and is known as Jiea is the reflection ov shadow of Brahman. This very Jiea with the holp of Prakriti bogots the pereeption of the distinction hetween Jiva and Fe'vara in A'tna himself. ‘This is as follows — A’ima with the Upiuthi (cover or sereen) of Avidyd is said to be ica ; and A’tma with the Upédhi of Miys is said to be I''eara So loug as the perception of this distinction of Jiva and Ivara on account of the Upédhis sts, so long the Samséra of birth and death will not disappear. ‘Therefore ceasing from the perveption of the sid distinction, one should look upon Jiea himself as T's'vara, and Is'eara hhimself as Jiva. But if it be objected that the distinction cannot vanish betwoon Jiva and 'x'cara who possess entirely different qualities—Jira having Ahaukéra and koowing but little; and Is'eara having no Akan- ira and knowing everything ;—this objection does not hold good. The exoterie meaning of Teampada is that which presides in the Sthila and Siitehwa S'ariras. ‘The esoteric meaning of Teampada is the pure Chaitanyan (i.e, force or energy) which possesses the Samadhi atate, and which is froe from Upédhi. Similarly, the exoterie meaning of Tatpada is Te'eara who ia all. knowing, ke. But its esoteric meaning is the pure Chaitanyam free from Upddli, When the esotorie meaning is grasped and in the absence of the distinction between Jiva and Te'sara, the difference will not bo conceived. Those who, with the aid of the Veddntic truths taught to them by & Guru, begin to look upon everything as, or realise in every thing, Brahman, ave said to be Jivanntktas. 82. ‘Thon who is a Jieanmukta? ‘He who with whatever steadiness he believes that “Iam a purt= sa (i.e, a-male being or man); Tam a Brahman; Tam a Kshatriya; Lam a Vais'ya; Tama Sitdva; and T became (a king or auything),” with the same steadiness believes that “Tam not a Brahman; nor Kshatriya jnor a Vais'ya; nora S'adea ; nor apurusia; but, on the con- trary, Ihave no connection with them whatever ; Tam the embodiment of Satchidénanda; Iam self-shining; 1 am omnipresent and all-pervading ; ‘and I always possess a form like A’kis'a ; and T became all these ;”—he who with stich a staunch belief has Aparotsha:jiduam (or direct know- ledge of things), and who is freed from the bonds of Karma by the Aparokshajidnam—that I became Braknan ”—is a Jivanmuta, 83, How many kinds of Karvua are there ? ‘There are three kinds of Karma, viz A’gémi, Sanchita and Prérabdha. (2) Srataja=Swent-born (8) Gaitajiam rth by badding or sprouting. (Vide Pelagu Bitardmanjoneyem, (Canto 1, verve 48, Noten740 ‘The Theosophist. [september 34, The doing of virtuous or vi bby a sane person after attaining the knowledge of the tween right and wrong, is ealled A'gdmi Karma, 85. What is Sanchita Karina ? That which serves asa seo for countless births, whieh was eol- Jeoted in former births, and which will be born now, is to be known as Sanchite Karma. 36. What is Prérabilia Karin? ‘That which having created this body obtains reward or punishment, pleasure or pain, in this world alone, is Prarabdhe Karma, According to the rule that the death of Privaliha Karna its enjoyment alone, by enjoying it, it will be exhausted, Sanchita Karma will be destroyed by the knowledge that “Tam Brahman himself.” ‘This statement is corroborated by Krishna when he says to Anjuna that “The fire of Jidna burns all Karmas to ashes.” (Vile Bhagavad-Gitd IV. 87). And A’gimi Karma, likea dew-drop on a lotus leaf, has no connection with a Jidénf, But, on the contrary, the A'gdmi Karna of a Jidué goes to ‘them that praise him and constantly think well of him (ov reach him). And all the vicious Karma of a Jiténf, qualified by such expressions as A’ganni and Kriyanina, (i.e, * that is yet to come’, and * that is yot to be done’ respectively),—in brief, all the vieious A'génnt Karma of a di ‘goes to them that speak ill of him, hate him, and give him pain, So ‘also the S'ruti says “Friends reap the offects of virtuous actions; and foes, the effects of vicious, sinful actions.” So, on the authority of the S'rufi—which says that “he who knows Allma transcends or overcomes sorrow", and on the authority of the ‘Smriti,—which says that “he who has eonqueved desite or mind, after attaining Jidnam, whether he leaves his body, (i.e, dies) at Benaves or in the house of a S'répacha, (i.., one who cooks the flesh of a dog, in short, the meanest and most uncleanly of all persons), is freed or abso: ved—a Muka”. On these authorities, he who knows A’tna, having crossed Samsért, attains the bliss of Brahman here ouly—(in other words, conjoys heaven upon earth). ms wetions with the physiea! borly istinetion be- 1B PNanasia ASTROLOGY: A TALK ON THE ROOF. “ As regards astrology, my ditliculty is this: 1 nd that n of successful to unsuccessful proguosties is so sinall —inonr times at least—that I shoald rather explain the former as elair- voyant provision than as astrological seience. The Astrologer :—“"T must traverse that assertion as the result of very much wider experionce in this specialty than yours, I believe y 1893.) Astrology: a Talk on the Roof. 71 have never made a particular study: of this as yon have of other subjects and your impression nist be the result of general vending,” P. F— Yes, I concede the point is well taken; but still T ean ot help doubting that mote astrology is upon the footing f anything like an exact seience.” not Ast — What proportion uf results would you consider as ground for conceding the acenraey of the seience 2” P. F.—*Certainly not less than 75 per cent; for if the pros portion of successes to failures were equal, that sarely would not be called exactness.” Ast. "My own exporionve and that of other astrologienl atu dents and practitioners certainly supports the assumption that, whe the calenlations are efficiontly made and ably interpreted, the successes outnnmber the failures.” P. F.-—* Bt ean you show me any tabulated statisties 2” Ast.:—" Unfortunately not. Both researel and pructice have been too empirical. T maintain, however, that this is as important afield of occult research as any now being entered pon.” P. P.s—* Assuredly ; for, if it he true that the evolution of man ix affected by his terrene and astral environment, and that the ontcome of present causes may be foretold by scientific enquiry, then the first place will have to be accorded to the * Seienco of the Stars." Aat.:—" Let me nrge this point hofore we pass on, that, as general laws may be deduced from isolated phenomenn,—e. g., the law of gravi tation from Newton's apple—T maintain that, if a single ease be found of accurate prognostication from an astrological fignre, derived by pre- reeognised laws of interpretation, then the astrologers havo given a basis of resoarch which, followed out, should lead fv Uwe demon stration of this alleged principle in nature.” P. B.:—* Granting this, what seoms lacking iy an organized resvarch and 1, for one, should be glad to help in that ditection. I believe the time has come Ast.:—" Do you accept the theory of Monisma ?” P. Fs Certainly ; T believe that Nature is a unit, and that a res lationship exists between man and all kingdoms, in all planes and on all planets. ‘This relationship niust, I think, be physical, astral and spiritual ; sino these principles pervade the univer fer in the various kingdoms only as to manifestation,” ‘and Ast." Why, then. should not_man he aifeeted by planetary and stellar influences 2" D. F.:—*T certainly believe he is, and Huny go so far as to admit that the ancient astrologers: were apparently able to make very accurate proguostics. 1 have heard in Tudia of isolated eases whervin’ the most Wonderfully acenrute predictions of a man's lifechistory liad heen written ont from his horoscope at the time of his bictin; but whata2 “the Theosophist. [September troubles one to kuow whether your modern etslayers have preserved theauctent methota; mf they hae, shethor alo thay have proserved the fealty ofeommeatinterprttion Thin cnos one to nuppone he Clairvoyant facalty to be an portant ton” v=" From exprience, I sny thn he niet scence ad me Westom are identical ato fanamentals. Undonbtedly, in all tee theater esate» oting str The ara trologoris apes evolution, Uikethe teue fier, musiiny, mathowns tine sant those may hove alligeades of priv fae, fom that of the hoarevite who rns her towlonven (that superb example of the perfect antrloge, the Hinda wter, Dhimalvi:” P.Fi—*T faney that if your modern people wait to eqanl th ancionts this patiular way, hey wil have to tv hy the vas aid dlopn'n tho tre asta dit, contines, ental i so forth ‘at -—* fly age, but the, you ku, you mins remember that there ought toe among aslo Al necennryfacaion in previous birthand hogan it inthis fnearntion tscongenital scorn, wailing only tho cteason to mani thir tent viduals who have developed powers.” P. Bs" 1 go with you entinely in that, and eould mention off-hand adoren casesof individuals whom Thave met, and who lad exemplified ‘this law of psychical evolution.” Ai so ofthe hs, wld onl esi ha ge portion of true preictons are due ta cstvayant provision ? Admit Teng intuitions. a posible ft, T still maintain that only operat, to perfect the prediction, not to originate it for nny one can make the neceromy calculations and there nze, nrendy in existone, w number of Tooke from hich the interpretation of such and such planetary aspect toy be drawn, Intuition, Howorer, helps the aiologer 0 apply general ralon fo pectculn casey, and ono postesed of this facaly will See more inn astral combination than ono, without it a he trained trtst dissects landscape while te eas observer vows ieonly a8 & hoe” PF. If there be nich books —in the West, I meany—then iis evident that th faculty of eerect interpretation most be aly rex trloted, for one reads in the popers nbsurdy innaenree. astrological Propecen, andy so far ae have soem, very sal pereniage of Wht Everybody would recognise as thoroughly accurate ones “at =~" Yon, but dont forget thatthe Press hag never honest in vestigated the subject and does aot report the failed. prditione Irhil making ital merty over th rel or supposed faluren™ P. Flat me give you an instanceof what I cll an unmistake- sho prophecy. A Hindu member of our Soret, overninentaeerant, told me that fn his horoscope Ht was, predicted that ona eeiain day be would moat with a severe accident bythe overturning of bullock 1893) Astrology: a Talk on the Roof, 143 cart, He had forgotten this along with other predicted events, Int fon that very day it happened that he was transfered by Government to another station, that he had to make the journey in a bullocksenr! for lack of other conveyance, and that, parsing throngh a wood. ove wheel of the cart mounted a stump, it was over-tarned, and the man's leg was broken, Only subsequently was the prediction recalled nn, wn examining the horoscope, it was foun that that partienlar accident hy been foretold for that special day. In anothey eases wealthy Bombay Hindw mill-owner told me that his unele, whose fortune he inherited, Ii! hhad predicted in his hovoscope nineteen years before, how long he wont live, when he would mary, the n ber and sex of his progeny, and hhow many rupees. annas, snd pios ho would die possessed ef. Hvery fone of these predictions was verified. My informant wrote out the ac. count and it will be found in the Teosophist, vol. I, p. 104." Ast, -—* Well, do you eall that claivvoyance or science ?” P. F.:—"L cannot say. Before one could determine that one would have to know whether the astrologer had been a natural seer or bad deduced his faets from the horoseope.”” Adt.:—In my mind there ie not the slightest doubt that it was uve science and for the reason that I have seen many: sich acento results obtained from horoseopy. Teonld give yon certain books, and hip studying these and making the necessayy valentations, you coud yonr- self predict what would happen to an individual at a given time Provided that sou lind leant how to correctly interpret the planetary aspects, you would not even have to refer to the books, Init could. rend the man’s future from the figure of birth placed in your hands,” P. F.:— Give me your opinion about this. It lias often been alleged that upon a certain class of minds an early prediction will have se much power as to absolutely drive the perso fr certain survonndinigs whi to n conse of action In engender tho very’ incidents predicted. It is @ sort of cummlative anto-suggestion, so twsny. OF course a mind in healthy balwnee would not be so controlled although the memory would retain the pruphe For example, when Twas « boy of 13 years, lnm bugging one lay with other hors at protonted fortune-telling. the. bay seer of the moment told me that J should die fron falling olf the roo ‘house. Well, all through the subsequent 48 years, thu stupid prec tion has stopped in my mind and yeeurved to me in times of pevil nt sen in battle, &e., with eomiea! persistency. What do yon say ta this of anto-suxgestion fullilling astrological prophecies ?" Att have not even been predictod. [dare suy if we eome to look at the question psychologically, we shoud have sngestion of some sort, whether eoming fram the subject himself or from combination F hy other agencies whether hn alt. Yet this mast not he taken off-hand as den uffcfent astrological ennses may be fond for events which of cireamstances brought aly whose minds ave not open to this kind of suggest are found to fallvaa ‘The Theosophist. [septemier under the category equally with others. I think the sngugestion be taken, when found to work ont, as a concomitant. effect of astral i fluence along with the event itself.” P. F.-—* Well, of course, a young chil wonld not be the vietim of uto-suggestion, but spon coming to years of discretion ho might | come the exeentioner of his destiny according to predietion, whieh, but for the prediction, might nover have been accomplished, Am I vight #” Ast.:—"T think not, since according to this idea it should be foun that with persons of a certain temperament all predictions are fulfilled, and never with those of a more positive temperament, whervas the com trary occurs. Is it not a nsnal thing to regard fortune as being entirely in our own hands and subject to our will? At all events people net ax if they believed it were so.” P. F:—*T conld answer that hor the Western or Bastern fashion, but broadly-speaking, a man docs almost control his own destiny. I think I havo; and Tam quite sare that there have been at times in T. S. history when without my stubbornness in a crisis things ‘would have gone badly.” Ast.:—“Tn other words, if you had not heen yourself, nd eixeam stances had been other than they were, which, from my point of view, ix absurd, the result wonld not have been the same. This needs no proof surely. I maintain that a person of a given temperament acting under certain conditions can only act in such and such a definite way. And astrology asserts this to be determinable.” B. F:—“Mrs. Bray, in her General Preface to the now edition of hher historical novels, quotes from Prince's ‘Worthies of Devon’ the history of John Fitz, the lawyer and astrologer, who, on the birth of his only son, predicted * the extraontinary events which so many years afterwards befell him.’ Now these events wore mixed up with Public evonts which, T think, it would be absurd to suppose as having been brought about by any mental preconception of his; although Mrs, Bray, without rhyme or veason, suggests this explanation. The narrow- mindedness of prejadiced sceptic about astrology is shown in her admission that“ the accomplishment of the prediction no doubt a sisted in keeping alive, in this part of the West, the spirit of evedality respecting the science of judicial astrology,” while she concedes no ‘credit to astrology as having perhaps really enabled Fitz to foretell his aby son’s life-history.” Ast.:—"“This is exactly one of my arguments of a moment ago astrology has never had fair play in modern times in tho West. It is different here, where we find that the belief in the seience ig niversal among the Hindus. ‘The ease cited by Max Bray is very likethat. of the poot Dryden and his child, and in both cases the predictions ‘wore fulfilled. You will find Dryden's case givon nt length in the preface to ‘The Star,’ by Ebn Shemaya.” Astrology: a Talk on the Roof. 745 Have you ever rend the ‘Prophecies of the Bislan Yes, but I do not retain any definite idea of them,” P. FA very curious and suggestive book. We have it in tho Library, and you had better re-read it, In two words I may say that this Highland peasant uttered a great nnmber of prophecies, sinec verifie and some of then aftor a lapse of three centuries. Supposing him to have studied astrology and to ave possessed that natural talent, what should ‘you have expected in the way of * astiologieal predictions? Ast.-—"T abvoald ¢ lin, Nostradamus, Lilly and others, whose prediction ‘ory whit as pointed, snd quite fas mneh matter PR wssify him with M ‘avo probably vf history.” ito how many branches da you divide astrological seie Aat.:—" Into four, rit. Genethliacal, velative to the fortanes of duals, enleulated from the moment of hivth ; Mundane or State Astroloy whence the destinies of nations are known by the signifientions attending a conjunetion or eclipse of the Iumiuavies, the sun's equinoxes and sol- stioes, de. ; Horary. which gives judgment upon any question arising. in the mind from a figure of the heavens for the moment; and Meteoro- logical, v0 regard, of course, to the weather, and also great seisinie convnlsions, moteorie appesrance, &e.” BP. divi “ How do the Hindus designate these #” —*The Hindus define only three, Jétakam, Pras'na and Arde hhom, under which they include all the four branches vecognined ‘bye in the West. ‘Thus, we prodict the destiny of nations from the astral events I have enumerated, but the Hindus would take the bieth of the Rijoh and would treat it from the standpoint of Jétdkam.” P. Fs— Ah, I seo thot that Hindu theory comes from the tre tional identification of the State with its ruler: Ast. -—The same rnle is applied hy them in the ease of a family, whose destiny they foretell from the horoscope of the existing family end.” P. F:—" Would this rule apply to despotic countries Hike Russia and ‘Turkey, where the Sovereigys are absolute autocrats ?” Art." Certainly, and hecause the people in these eases ave subject wholly to the will of their monarchs, an extonsion, as it were, of the rruler’s personality, it would apply very closely. P.F.:— "Take Japan, for example. From an unknown antiquity. down to the modern revolution which nshered in the Meiji period, the Sovereign was au absolute antocrat, whoreas now they have a constite tion, Parliament, free press, universal education, foreign commerce. and all the elements of & constitutional State, Presuming that wnder the old order of things the destiny of Japan conld have been foretold from the Shogun's horoscope, could that be done now ?” 6748 ‘The Theosophist, [Septemb Aut, -—" Tt could, for although the power of the sovereign is limited by the constitution, yet he is the aotual representative and embodiment of the national idea. Hence a study of his horoscope onght to give us a ‘guide to the national karma, P, F,:—"Have you tested thisin the easo of the United Kingdom ?" Ast. :— Yes it has boon done, and we find that it holds good. The results axe to be found in the British Astrological Magazines. For example in Zadkiel's Almanac for 1882, p. 25 there is this predictio and fulfilment ‘Afortunate direction, Asc: A The brilliant vietory of Tel ‘Sun, zod. con. 63°21, in the Royal kebir on the 14th, and the surren- horoscope promises an advantage- der of Cairo, with 10,000 prisoners, fous treaty with some foreign including Arabi Pasha, to the Bi power; also increase of prestige tish cavalry on the 16th of Septem. for Old England. ber, 1882, brought the war Egypt to a glorioas terminat ‘The review before the Queen of the victorious troops, on the 18th November was an occasion of national rejoicing.” ‘Hore is one about Germany : “The conjunction of Mars and ‘The difliealty at Samon led to Mercury falling in opposition to adisputo with the United States, ‘the plage of the Moon at the birth whose war vessels were sent to cof the Emperor of Germany, is confront the Germans in Samoan very likely to bring him into quar- waters, The relations of Germany. rel or sharp dispute, and great tact with Franco were also greatly will be required to avoid a rapture. strained. In Westphalia the troops Almanac 1889, p.18. hhad to fire on the miners on strike, at the beginning of May.’ I take these at random from hundeeds of others, but if I had the time to look through the series of Zadkiel’s and other almanacs, I might point out to you many similar illustrations of the principle in ques- tion." P. F.:—" But in the case of a dependency like India or a Colony of the United Kingdom, would you still consult’ the sovereign's horoscope as to their internal aif Ast, "No, because as one might say, the astral influence of the sovereign is too remote in such a ease. ‘The horoscope of the Vioeroy or Colonial Governor, taken in connection with general astral indications, would be the basis for our judgment; and in the case of the United States of Amerioa, or the Republic of France, the horoscope of the rul- ing President would give us the indications desired.” P. F.;~-“ Well, now, as regards the 'T. 8. would you stady my horoscope to proguosticate its future ?” 1893.) Astrotog ‘Talk on the Root. 47 Ast.:—* Yes, s0 long as you are President its fortunes ave blended with your own; after your death with your successor's. Bat I should also consult the figure for the founding of the Society, at New York in 1875." P., F.:— All this interesting: conversation confirms me in the belief that it is extremely important to attempt some collection and tabula tion of statistics. Can we do something through the Theosophist ”” Ast.:—" Certainly you conta. Why wot repeat the experiment of the London Society Limes which was magnificently successful as regards pro- ving the widespread interest in Astrology, bat which did not result in 1. gain to science, since no synthetical record was made of the predictive results, Thad something to do with that matter, and you will be suprised when I tell you that their horoscopes were demanded by people of all classes from the oldest nobility to the day-labourer, and that the office was overwhelmed with lotters covtifying to the acenracy of the predic- tions.” P. F—*T think the matter is important enough for us to make the attempt in the scientitic spivit of research. As regards India it should be comparatively easy, hecauso every Hindu child's horoscope is drawn in infancy and our Members could, if they would take a little trouble, give us the means of comparing the efficieney of modern Asiatic with ‘modern European Astrology in a way not hitherto dreamt of. Ast. -—* What is your plan ?” P. F:—All depends upon our securing the help of at least one skilled Eastern and one competent European astrologer, so that every. horoscope sent in for report may be interpreted by the tyro astrologers each in his own fashion. We should then keep notes of the two read- ings and require the subject of the predictions—the owner of the horo- eoope to report, by filling up a simple printed form, as lw Uy accurney or inaccuracy of the two readings and prognostications. ‘Then, as speedily as possible, we should publish in the Theosophist in the form of tabulated statistics the results of our experiment. Do you think this feasible ? Ast," Very feasible, { should say, and asguredly such a tabulated report would be highly prized, the world over.” P. F-—* Will you be our European astrologer ?” Ast. -—* From experience I foresee that it would throw a very heaxy Inbour upon me, but I s0 love Astrology that Iam willing to undertake this. Do you know where to put your hand npon an English-knowing Hinda astrologer to co-operate with me P. F.:—Thave two in mind and, as there is no necessity for delay, if Lean secure the services of one of them, we might begin our experi- ‘ment next month, with our next Volume, As a problem of soience, pet haps of psychology, it will amply reward us if we can add oven a little148 ‘The Theosophist. [september to the sum of human knowledge. I should online the research excl sively to our subsoribers, that is, to our editorial family-cirele. Postecript After mature reflection upow the arguments put forward in the foregoing conversation, and finding that the serviees of English-knowing Hindu astrologers axe procurable, T have decided to try the experi- ment for one year on the scale of the entire subscription-list of the ‘Theosophiet, and see what comes of it, Personally, I have no bias either for or against Astrology, and I mean that the research into its merits shall be judicially impartial. Before the close of the next Volume, 1 hope to be able to print a table of results which shall show at a glance oth the proportion of successes and failures with each Astrologer, and the comparative accuracy of the Eastern and Western methods. With the October Number, therefore, copies of the following documents, printed on loose sheets, will be sent to every subseriber for the entire Volume (XV). HLS. DOCUMENTS. Bonrav or Asrrovocicar, Rustancu, ‘The holder of this Coupon is entitled to ask three questions upos any subject or event concerning himself or herself, to be answered without charge, according to the rules of Astrology. The particulars of birth should be filled in as carefully n> possible. ‘The Coupon must then he returned to “The Manager, Astrological Bureau, Theosphist Ofice, Adyar. Madras, India,” together with a stamp for veply; if in India, of 4 anna, outside India but within the Postal Union, 24d, or the equivalent stamp of the applicant's country. Questions will be answered in the onder of receipt, and as promptly as cineamstances shall permit. Only the questions of yearly subscribers to Vol. XV of the Pheosophis, commencing October 1893, will be dealt with. ‘As an equivalent for the trouble and expease inewrred, the Coupon holder is merely expected to report, on or beforw tho Ist August 1804 1s to the comectness or failure of any Astrological statements made; the ‘object in view being to test the relative acientitic value of Astrology as practised in the Hast and the West in modem times; and, indeed, to test the claims of the science generally All questions will be answered hy both « European and a Hind Astrologer. ‘There will thus be two sets of answer to every questi, which answers, let us hope, will eougirm one another and a facts. wee with the 1893 Esoteric Hinduism. 7489 coupon, State clearly, antl as necurately us possible. the purticalars of bivth; giving the date in the Christian Bra if possible, Cunseriax Bea K conn Eas, o7atiso, Witt | Year Month Inate of tonth tone of Day AMP. Sex oat : 8. B—The Kaliyuga, and other Hind Bras are only to bef | given in ease the evespouling Place of Bish : | Bustin” date cannot be gives] tinder the Christian tea, Name Postal Address : The three Questions w' ‘ber is entitled to ask must ‘wo written on a separate shent anc forwarded with thin Cospon. Instead of asking any particular questions, the Coupon-holder may, if ho choose, leave the Astrologers to give what information they ean regarding either the past or fature of the Subseriber ESOTERIC HINDUISM. IE, people of India are deeply grateful to Professor Max Miller for hhis sorvices ax an Orientalist. He is one of the very few that have fntered on n study of our Sistras with a sympathetic heart and without, any bias of their own. His words, therefore, always enrry weight and deserve earofal consideration We need hardly say that we feel not a little disappointed w on “ Esoteric Buddhism” in the Nineteenth Centiry Professor Max Miller finds nu new Tight thrown on the relies of Hinduism by the writings of HT, P. J, and the learned Professor seems to think that, as she knew n uskrit nor Pali, she eonld not adel anything to the knowledge we alrendy lad of Hinduistn aud Buddhism, road his av ther780 ‘The Theosophist, [September and that her meddling has been rather a eurse snd than @ boon.—Is this ‘he learned Profowor mnkes a reference to the V sreferenee to tho Vedas and shew the evolution of the Vedie philosoph ii sped o ic philosophy. He shows how ideas developed 25 to thoreltiony tron fs Unter Sl ath Tan Sale feoma to muggext thatthe Hind mind. never went beyon tion of those relations. berond a considers: Professor Mix Miler overlook looks one important movement—thato the Pasinas The malern Hinds blietsae mized apy with Parte teachings and his daily practices are in conformity wit teaching ity with the Purinas and |__ The modern Osientalist does notset ny vale on the Paninas and Tantra except ao far they throw light on the social condition of te ‘Hindus their ceremonies andoniations, and elucidate pint of wacent story. This i emus the Orientals ike the aserage mam Hin doesnot understand those hak. Now the Parnas and Tantra purport to deal with all the Jaws of the Universe from is oginning to end Before we Davo tght o conden the: Pudnika ant the ‘teen veitings and to igure them ara series of wholesale gibberish, we ae ound to make them the sujet of ystomatie and ental say serv: 1, and dissolution ? Is there no truth underlyiz be th the churning of Ocean, the fight between the Devas aud the Astas purely a work of imagination? All this mayb ie Deterly hs alo eg ia herpes Wa eS otee eten sich the lave Profesor dot wt cron foo much arte to The Senet Desi ing atel oa te og coe Fart Serene eee Taos fas eas Mee Rts pte ighens a 8 oe To ty ote Perks with th bl ston onthe Para nae cat ney tal Suny ts Inn tthe "Bees Dons peed ek ak as given in “ Seeret Doce 1803.) Esoterle Hinduism, 71 win brings of scientific investigation, and that the system propounded th {nto harmony our oldest associations and our latest nequi Gan the learned Orientalist suggost nny satisfactory answer, to questions. like the following, consistent with the intellectual grent- see of the Ancient Aryans? What is the meaning of Triloki and GE Sapta Loka talked of in the Parinas ? Why is it that the Triloki fedentroyed at the end of overy Kulpa? Why is it that, the Lokns of Pinichas, Ruxdias, Devas, Prajipatis, and Siddhns ave all different, Ghd have definite relations with exch other? Why the eycle Of Yugas, the Manvantaras, the Kalpas, and the Prikeitie Laya nt the Gnd? Why some forms of ereation are called Prikritika, and others Vaikritika? Why the Kumérm Creation is both Prikritike and Vaikvitika ? What are the Pitrie? What is the objeet of their soven-fold classifiention ? What is the real explanation of Deva-Yéina nnd Pitri- Fina? A number of such and other questions ean be satisfactorily answered from astudy of the“ Seeret Doctrine” and other wsitings of H.P.B. ‘The line of study suggested by the “Secret Doctrine” is not x fictitions or hap-hazard one: for it not only explains questions such as given above, but serves asa key to a proper reading of the Pardnas theraselves. The element of chaos in the Purdinika account is removed, fand we can read the whole system as definite science. The test of modern science is now being applied to that system, and H. P. B. her- felf made the Brst attempt at n comparative analysis of the Eastern and the Western systems. ‘Time will show whether the exoterie system will stand the test of modern science or whether modern seience will have to take a leaf out of the older book. But if the attempt be ever mado to discover anything like a seienee in the Puréinas, it will be due solely to the maligned Russian Lady, of whom let as hope the Inst ha nut yet been said by the scientists and scholars of the West Before the advent of Theosophy, the Hindus of the present time— ‘nd oven the very hest amongst them—did not dare to regard their old MSS. as likely to give them any scientific light. Their philosophy they could not however forget, for it permeated their very life. But Eastern Science was lost, and the Oxientalists, who tried to abstract the best available knowledge of Sanskrit from the Indian soil, could not + go beyond the Indians themselves ‘Bat the Indian Pandita of this day is somewhat different from what he was when Prof. Max Miller held corzespondence with him. ‘The old class Pandits did not themselves understand the rationale of the Pardnas and Tantras, though they nover forgot in their daily life to ob- serve the several practices in conformity with them. Now the Panditas do understand the rationale and intelligently observe the old practices. ‘They nd a now light everywhere and they wonder they did not find it before. ‘There is a striking harmony and thoroughness in their read- ing of the S'éstras—through the help of Theosophical teachings, which752 ‘The Theosophist, [september rank t imposible for then to think ht al hi oo hard tno however elewers nn n mueate @ Bae All his might havo boon an evr of judgment on the past of ins," Bat Prof. Min Milo dvs ot cevtaay ight is shoe n Dy ignoring altogether the services of Theosophy am intelligiie spre that embraces tho whole Unison and atienpte to explhn sil the lans thereat, ‘Theonphy not ony Brought‘out that system. but haw also made posible the comparative sinyof that eyatem nthe ight of modern scence ‘The perronality of that invidunt, who, single-handed shout such aresat should inal deveney, be forgotten. The word does not eare to know the private life of this profesne or that statesman, Enough that the deeds be such as to command respect. " Bia what the standard, agi, af jag : ac agin of joaging the personality ? Tei not this ator that nt that decides the mans ut itis the whole man, the true man. A dozen aberrations would not take away an inch fr . the real greniness of « mnths if ang. And. it was never expeted fom the Inrgteearted publisher of the Vedas that he would. come down to per ronaliier—and coriously enoagh—npon unfounded conjectures ‘and srg rarmien One word about Biotericiom, and 1 have done, It only requires a little experience of Indian life to know in what secrecy. the Tén- trike rites are performed. They are not ocealt in the sense in which Prof. Max Miller understands the probibitions against the reading of the Vedas. The loarned Professor will find in the S'inti Parva of the ‘Mahabhérata that these prohibitions are not strict, And, asa matter of fact, Vaidic Mantras are uttered in the presence of S'didrns and on tase bell. Bu the prohibitions af tho tras aw wong att nd asa matter of fact, the mysteries of the Ten Mahivedyas are not ge- aaa iysteries of the ‘Ten Mahivedyis are not ge One wosoguainted withthe inner ie of Hindu ean have no iden af the ingortanoe of the liv mantra inhib every-day life. "On alain jo, the Hind goes fo his Gur (sista guide come mantra of his sect. "The Guru examen the pi cpabilitien of hi displ, copetlly with reference othe Planet ary infuonce under whieh he war born, and sels, the proper mane for hin. ‘The disciple or Siuhya inated int tho mysteries of that tantra, which becomes hi Tata mantrn.‘This Ista muntr s denver tow Hindu than his own lf. "He will bath m the: morning, put on clean clothes, silken if possible, sit ona woollen carpet in an upright potave and Tie tho Teta mantra ordinarily nt Tee thn 108 tes ountng the number on hit bead, with the tip of hi finger. "Me wil ent nothing before reiting the mantra everyday. Tf he des not Tecite the mantra oven fr one dag, he becomes fallen may. The 4 TEindu wil ot datos his manta tp anybody even for fear of is fe, 1893.) Esoteric Hindsism 783 for he believes its effiency will be lost. as soon ns itis disclosed. Verily such a strict secrecy is Kept that a father docs not know the mantra of hhis son, nor a husband that of his wife ‘To make the mantya effective, to make it a living energy, the Hinds performs Puras‘charana, ‘The Mantras form the speciality of the San- tras, their object being to acquire eoutrol over the Devas and Derayonis fand to reach the state of Divinity intheend. ‘The highest mantras relate to aspects of Divinity alone, and of necessity imply a power over: fll Devas high or low, as Devas are only manifestations of the Divine nergy. ‘The lowest mantras relate to the spirits of the dead and the Devayonis. ‘hese Devas, accorting gods, worshipped by the idolstrous Hind table enough to make them represent diffe Nature, But they draw the inference, perhaps, from the Vaidie De What will they ave to say to the namberless 1g to the Orientalist, ave thirty-three erores of ‘Some Orientalists are char’ mnt forves or even objects of ‘whose number is small. Devas and quasi-Devas of the Parisas and ‘Tantyas? ‘The ‘Theosophist was not content with the Orientalist’s idea of a Dera, but he went deep ingdom in ato the matter and explained these Devas as forming a themselves like the Hnman or Animal kingdom. The Devas are class fied aocording to the character oftheir spivituality and of the spheres they inhabit, ‘The higher Devas brought into communion with man help ia spivitual development. ‘The lower Devas when brought under the control of man become subservient to his will, for good or bad. ‘Thea there are quasi-Devas or Devayonis suchas Pisichas, Gandharvas, Yak- shas Vinayakas, &e., which have a certain amountof materiality in thet mature, and whose influence over man is for evil, unless he gets the better of them, ‘This classification of Devas docs not procoed from the imaginative rain of one ignorant of Sanskrit and Pali, but it Is to be fowud in the most nuthotitative Sanskrit books and is at the very root of Tiintrike mys- feries, An exhaustive classifecation of the Devas, their habits and their nature, is given in Vydsa's Commentaries on the Sitra ofthe Vibbuti Pada Of Patanjali, ‘The wonder is, why an Orientalist having access to all Sanskrit and Pali Soviptures, should have such monstrous conceptions of the Hindu Devas. But wonder of wonder, how a Indy ignorant of Sanskrit and Pali could give auch a rational explanation of Devas, and one too which agrees almost word for word with the Commentaries of Vyas ‘and which is alone consistent with the systems of the Tantras! ‘Thore are five aspects of Divinity—Vishna, Siva, S'akti, Surys and Ganapati, ‘The Tantras are accordingly classified under fire heads— ‘Vaishnava, Siaiva, Sakta, Saura and Giinapatya. ‘The most anthorita- tive of the Vaishnava Tantras ig Nérada Pancharétra. ‘The mantras of ‘Nérada Pancharétra have for their object the development of the Higher Ego and the preservation of the body from external dangers, Tam a ‘Vaishnava myself, but, I hardly understood previously the Chatur-vytha 7784 The Theusophist. Septesnine or the Quaternary, which forms an important feature of the tea of Panchavétra, having an important heaving also on the Vaislinava’s dally practices, The light thrown on the subject by tho-disciples of Chaitanya, the greatest occult teacher of Bengal, does not clear up all doubts, ‘The ‘Theosophical conception of Higher Ego and ite counterpart in the Universe, however, fally explains the expression and its deep. meaning aa given in the Pancharétra. I challenge Professor Max Miller or any other earned Orientalist to give a rational explanation of Chatec vythe, hinge Ato tho mantras and their correlations, all real information ia withheld from the books, being transmitted only from Gure to Siishya. That information bas been all but lost in dese fallen days of India, and it is Theotophy alone that hns tional parnuit of tho subject, ‘These abser Svaiva Tontras which have a wider rang made it possible to make ra sreations veil also apply to the than the Vaishnava, ‘The Saure and Génapatyn Tantras have all but died out in S'deta Tantras aro more gene: ; ‘s6il recognised to a certain extent even to the present day, ‘The reason is obsions. These Tantras begin with the conqaoring of tie Dovayonin, Mich is far casior and move tempting than the controlling nf the high er Devas. Up to this day, men are found practising several ways of conquering the lower elementals and disembodied spirits. (One method is to sit on the dead body of a man on a now moon night, in » deserted place and to recite certain mantras a fixed number of times. Many. are the stories told of the hideous forms that the spirits and the lower cle montals assume to put the practiser to fear and to make him desist foom hhis practices). ‘The Brechanalian practices ave manotioned in the fret stage. simply to attract the Devayonis, ‘Then there are higher stages Thero are altogether ten stages corresponding to the Ton Mahdvidets, Will Profesor Max Maller venture to explain these Mahévidyas ? Docs hho know the Yantras or symbole attached to these Vidyix ? Docs he know what an important patt the Yantens play in Tantrike practices ? Perhaps it will not be too much to say that ‘Theosophy: has mado tho only attompt to lift the veil of myatery over the Tintrika Yantras The stady of symbols can alone give a cine to the Mahivid, sre different. manifestations of S'akti or Divine Energy. Nowadays People are initiated in the Mantras of either Kili, or Tard, o% Shorachf on Bhavanes'vaei, or Bhairavi, Disciples of tho five higher vidyas are rarely tobe found. Then there is no progression from one slage to another. All this is de to ignorance of the real philosophy and” the Feal science. Ono of the most bancfal results of this ignornace is the prevalence of the Black Artsand Black Magic. Men are called Siddhas. if they can only control the ver powers forthe gratification oftheir. pase jons and for the attainment of selfish objects, Mantras divested to Dera. yonis are known as Black Mantras and their votarios are called Black Magicians, or Téntrikas of the Black Marga, Unfortunately their numa sia, The is, which 18931 Reviews, thew that the Black Tautmas have a ter i ange anit sto a unger crultin ham hes ee I y fa widoand comprehensive view at Tisthorefore necosary tobave nie it teak ante teflon fom he rn ahs migrant a reaction spit ayuint tho Téotrika abuses it mast ponerful movement. in Tudin against the Black Tantras and as duh dese he people. oes a talists have been put on a wrong weeve throug the sty of che bok aim tng ign oy , One word as tothe Vedie Hinduism of Professor Max Miller, nd itis ot my object. pest tosh the wl war Ica fhe eho iho eon avai he Wess is vhy the tradition shoald be over-looked) teat he Mahi: hgratn is tho e1 hat it contains the philosophy jeithe: Mebat ve ‘intions abound therein. Hay light ofthe Manabe lave alowed pth develope er Vedicstudy in the Purdnas and Tantins? Have they overtaken ron vie of Hinds ava whole? Have they eatezed iat the spit fatinduica 2 TE thoy hemselves, in all fairness Visuals has tow wey get eet, dono 0) Terature should wot overlook the Theosophical swovement and is ver Prexesoe Naxavas Sixus, Reviews. Macazi ‘i Jag sumer of oor Fanon cntemporary rier Str ert owe orl me prey an eon 3 oe i ooncement of iterenting tile by Dr equratin fom the staepeine uf dhe” are weern science, Mr, Mead”756 ‘The Theosophist. [September cstontroiew of *Peycholgin Rtigon ‘Max Miiller's ‘iews on the Alexandrian schools, and the same gentlems iq Semiencera trainin oss ein Pil re Beater n= Toy Cent.” eas ottings andthe" Watch-tour" aberrations sight eit adveeage oe ombined under one heading as they practically treat ofthe same. aubjecte ii Fel, Mr Tue nro he aj of Mare nd lercury form the subject of an interesting article in our present issue era sien in a condensed form in the presnt numbeneantine some Gece Exroos adossions and statement, "Toca ne ne ined seal ea religion” ! Again :— a rn he Papa Say x86 proption e wm rach propition to yl ary a a in rromeleating ‘Theosophy, most rapidly influencing th 5 yablic mind and gaining hold on the pal '? Evidently tho Americ .. Earopean Hach i sed hyn fudvival wo waa a tnsinte eed asl ane tet nn ere poe, hn frm sme nerd ih sTemay bal ht “thsi toy” tos passion of 1¢ strongest impulses at work in our Society : it is also among the sais Whe i the aceite e matter for indiidal sbsoreten aoe a public print. Br. Fullerton’s declaration is certainly not calosiated toro pores: more or less than a statement that our leading members and ‘others ind greater incentive to ork for hum inthe perso smiaion Stastny” tm. ety than he aoe se tnd ts tthe morons a "Werne beso oto Me Fae cs saan tobe ton threat Har i ests fi ste, Falerton tet sini. There hve ben should be remember sere Aves nyo canes ts gh he ae “The present number cont " contains a reproduction of wh eben, friends idered an excellent likeness of the late vei Be ve meron ond uropeun Orin Deprtnae- No. soa evant ofthe tere pesos hae wn me waits rc tore hve dae wall fore rprticl Max atlrs tle for ho grotandatin af Sabri tend Sa ct and slipshod system of his own. Neither Chel or Devachan, we may in ut, are Sansint words and ave therfore iecoret as scampi Paper. ‘The number inclodes a short paper, with an accompanying dingratm, th wellknown Hinds gn of Fda Bj‘ remainder of tho ase Sine of esa rom Hye Dvds isan oh ahs Pavnioe The Burapean and Tian Seoons art nombers of the Bnopean O:D. our neater eaters waaarseastne Tene Meats ua nn te rr ae a estern Brothers. Both the preset numbers ate nally goud snd bens mene 1593.) Reviews. 787 of very careful European editorship. ‘The papers aro all short, and. simply Giritten. In No. 4 we notice some selections from the Tamil Thirukural or u Divine-Kura?,” translated by Bro, Balakrishna Aiyer,and also chapter IIL of te untanaters Sanita, by MN. Chatterji late of Ranchi. No, 5 gives us, tinong other things, the commencement of a very excellent article by Babu As ni Kamar Datta on Image Worship in general and the Darga Pajsh festival Jn particular; a eontinnation of tho Divine Kurat; some selections from the Salt Poom Masnesot-i-Manvt by Baij Nath Singh, now of Berhampore; and sine charming "Sayings of Kabir,” which remind one of Marcus Aurelius, ty Bro. Raghunandam P. Sharma of Mozufferpore. We congratulate again eae vad Brothers on the excellent beginning they have made in his new branch of work ‘Theosophical Siftings:—Vol. VI, No.8, contains two articles entitled “ Egyp- tian Belt," a lectare delivered to the Adelphi Lodge,'!.8., and “Prana.” ‘The Grst of these subjects, treated of by Br. P. W. Bullock, is very interest- ing, and mainly points to the problem of Egyptian skil in astronomy, archi- tecture, and goometxy in the remote conturies of the B.C. era, elucidating this by copious references tothe religions and payehlogical rituals of that tation, and also to the “ Mysteries’ and Tnitiations of its learned priests. ‘The presence of Initiates among them who had a strong hand in the Govern- ment of the people, is put forward as anexplanation not alone of their ‘neellence in all the industrial arts, but also of the high moral and Feligious Spirit which in those days sustained the empire of the Ptolomies, What ‘Préna?” by Mr. Herbert Coryn, is a valuable contribution to Theosop! Titerature upon the subject of Prina (life principle). ‘The presence of Prana jnench of the “Seven Principles” of man, and upon all planes of existence iSneatly and logically shown, but the main question is not solved by @ catoment of the conditions under which wo see its function, since our pet Caption of things eannot be regarded independently of the laws of mind sien which we behold them, Nevertheless, from a scientific and philoso- sea to be gathered from a consideration of thi wanifestations, all tend to the establishing of zee of thom, and i ‘Me. Corgn's article phical stand-point, the evi subtle prineiple in its raried ms Tagieal owe concerning the nature of Bo as the coxni tvitom life, substance snd conseiousness subsist as one. Should be read carefelly and it will prove very useful, wre Lote Blew:—Nos. 3 and 4contain many interesting attigles. Among. themare tobe noted "Qualifications vequired for Practical Oconltiam,” Showing under different heads the ethical, Karmic, intellectual and physical fequisites; though all are necessarily karmic. ‘This is translated from tho Thewphidl, " Swedenborgian Paschology”, is ove ofthe best_preeis of the Teachings of Swedenborg on the human soul, that we have come across. "the Logos or Parabrahmic Verbuo, and its Unity” makes the reading of ‘i Seoret Doctrine” teachings on this subject easier for the young student, rand etraightens out a good deal of argument upon the matter, bringing Together, much scattered information into a simplo and readable form. ‘The Light of the Fast-—No. V1, VolT, is not a very interesting number. ‘The serial paper on the Vedanta is continued. A. sensational story “The Silver Hatchet" reprinted from a Westera Magazine, seems rather out of place in a magazine devoted principally to Aryan Philosophy and Religion. “The Bharata. We have received the first number of this newspaper which hails from Rajahmundry. tis early set to judge of its merits, but the758 The Theosophist, [September Filitor's idea of what e paper showld he, seems sensible, and if the tines indicated by him aro followed, the paper should have a stccoseful enreor, ‘The present number contains some interesting extracts bearing oft Oriental ‘subjects. Journal and Text of the Dudadhist Peet Society of Tudia—Tho second umber of this quarterly is prineipally composed of texts. Nobin Chardica Das’ translation of Bkasringa is not a success from a poctical stand-point, Dat the translation of the BiaktiSataka by Pandit Tora Praséd Seat iz good ‘and the interest of the Birth Storics uf the Grand Lama well sustained. ADVAITA MANJARIE It's with great pleasure that we welcome this new publication from Kambaconam. It is @ montily magazine started with the sole. object of giving out to the public the more important works om tho Advaita, philosophy, auch as Advaita Siddhi, Gandabrahménandisa, Siddhénte Les'a Sangraia of the famous Appaya Dikshita, Kalpatara, a commen fary on Bhémati, itself a gloss on Sankarschivyas Magnum Opus on the Brahmo Stras, ‘The magnitude of this undertaking will be. apparent ‘when we consider that the estent of these writings is generally catineated to ‘amount to more than the Mahiblirata—yhich contains 1,25,000 Grundy oF more than five times that of the Rimésana, ‘The polemic value of these Writings aud more especially of the first two which are now appearing in fasciculi, is too well known to require auy mention here: a0 much so that Ivaitic writers have been hard at work for nearly the last 200 years torefute the arguments therein contained, ‘The Advaitis forming the majority of Hindus, it is needless to say that this attempt should receive their encouragement, while Oriental Scholars will here find, instend of a ‘dry’ Commentary on ‘Sauskrit.aphorisins, ex: Ihoustive original treatises on the nou-dualistie philowphy of India, ‘This serial in Devanigari, the first of its kind in this Presidency, reflects great credit on those who undertook the publication, and. lowes nothing to be desired either as to type ur general CHARAKA SAMIITA Another faciculus of this valuable work has just reached our table. ‘The prosent number gives somo very interesting particulars of what the physi clans of anciont Indin considered the roquisites of hospital, which vhould rove interesting to modern-day pructitioncrs, NIRISVARAVADA KUANDANAS ‘Thisis not so much a mere verlal translation of Mre. Besant’s well-known, pamphlet “Why I became a Theosophist” as a commentary. thereon which the translator supplements her arguments by his own from the Hindu S'éstras. ‘The necessity for this will be apparent when we consider that there ise daily increasing. class of Hindu ‘Theosophists who do not ‘know Englishand most of them belong to the Telugu-spoaking poputation of the Presidency. The work is dedicatod to the Raja of Bobbilivs a token of bis generosity, by the author, Bro. 8. Suriyanarain wots be bad ofthe Manager, Sixt Vidyd Press, Rumbaconamn, Subscription Re, 30460, per anime » " an be lind of tho Manager of the Theotophitt, Adyar. an93.1 Reviows SNA'N O DUARMER USNATT ‘Insn O Dharner Vanati is the ttle of « brochure written ly Kehitendra Nath Tagore, u-a,, of the Adi rulimo Samaj. Tt contains the Intest wie published sermons delivered by the venerable Debendra Nath Tagore in the shape of tablectnli with some of his near and dear relations, Zt is divid- fed into fourteen chapters, each dealing with a subject conducive to moval, intellectual and spiritual well-being, and all having one primary object ia view—to place before the readers an account of the rise, and progress of know Tedge and religion. ‘The get-vp of the book under notice is good, and the price is fixed at Saunaa, ‘That it afords food for nll, irespective of their fereed, cannot be gainsaid, written aa it ison a catholic and seientife busi, Raxust. Cu. Sey. PROF, LOMBROSO AND SPIRITISM, The Fitor of Majormndor, of Rio Janez, bas kindly sont ws a pam- pet (in Frovel) reviewing the eanelasions arrived at by Profesor Eom Trot, with respect to the phevomena of mediomhip as deployed by crapia Palladino Torin, hfe committee of very eminent Ie of ‘ecient, himself Included. "Tie tats the Professor cannot qineny, bat he fries to account for them on the thvory of an “exttation of merous contra” Iling toa transportation and transmission of pesehieforea find begstting’ © transformation into. "luminous force" "ative force He cam ths comprehend how the "eortieal or cerebral force of the median rong raise a table, pills perros bear give hima tap, and fone him? Why not ndd~and speak Sanskrit py on tho vita; or write a tagedy of Shakespeare? ‘The Eaitor of the Reformador, not to put too fue point on it unites the Prefomer hip and thih, showing he absurdity hie pre maser andthe vorthlvences ot Mis cnchionrs “Ho feat once nitty and Tegel and Professor Lamboso nll probebly nt enjoy the read to paopbiet H.S.O, 10%, Our newly.tormed Brunch at Duenor Aices, Argentine Republic, bas begun actire work by the foundation of a semicmonthly review, in Spanish, ‘of Oriental and Occult studies, under the title Luz (Light). Its promises fare very Tiberal, more than con be fulfilled unless expense ie no object. Sub- reribers are offered two numbers a month, with engravings, photographs, Dbinding-covers and extra Supplements; the Bhagavad Cité is to be trans. lated into Spanish for its pages as well as other Titerary treasures, and all for about the price of the Theosophiat! ‘The Brst namber eontains the follow- ing I. Salutatory; % Digest of Theosophy : 3. Masions; 4. "The Wil 5. Through the Gates of Gold; 6. Inspiration ; 7. Aphoriams and Reflections; 8. Tho Theosophical Movement; 9. A 52 pp. instalment of the Spanish renileving of Blhagarad Cita. ‘That our Indian members may see how their Divine Song looks to ite South American readers, T will cite the first. two Silokas of the Buenos Aires version Dnnsrana’snena. Nuestron oltaon y Tos hijon de Pande rewnidor para combatir ent Sax grote Capo de Kuruzetra, que han hecho, Senay?100 ‘The Theosophist [September Ante jr Pa fran ord tal, erey Dereon se aera at mes yl die Ved mast mi, at gram rcs datas jon Se Panda ordanado on linea do batalla por tu disciple al abil io de Dre ethane! Sgn ie sa Seer meet fans 2 i of nor race ease, colour or cred, and Esperanto” has the same object in 118.0 ANOTIEER TRANSLATION OF DHE “HUDDMIST CATCH: recent number of the Budzhit tats that H.R, H. Priveo. Chan dat Cheddar of Sam, Diectr Conor a he Buren of Tras Bang aa am sugeged in the translation of the “Buddhist Catechism” of Ga. Olcott nto Siamese, so ha may be available for use im the shoo of the Kingdom and give the adult population a clearer their reli fe ing ul P en of thot a HUMAN PHYSIOLOGY ‘Tho object af the present volome is “to show that the Law of Life for ron is writen in his orgasm’ and that a timiy cf man's pyoieal nature is netenary for proventing abd esring. dence and. in Une bame way a3 wo have bot to tederstand ie moral nature, his soil roqiremonte, ad the contitaton of his mind n oder that we may know the Ire tral and edoctional conditions most condosie to his wellre and happvesse rmonhof, 1808, France —1 ‘de Deaufrort. A. Bpernay, Marve. Price 1893] Reviews. 78 ‘The frst part of the book ia devoted to a trentment of the actual eondi= tion of hamanity to-day and some very painful statisties of erimeand immor= ality are furnished. Part 2 treats of the familiar topics of Matter, Force find Life. ‘The third disision treats of Phystotogy proper, and the three re- thaining of the Laws of Generation, Health and Disoare, and Edneation and Morals, ‘The subjects are simply, yet Tucidly, treated, and the Tagrams ave good. Dr. Nichols’ name is already. well-known in connection srith popular works on Medicine and Hygieue and this, his Ioest production, Will wo doubt he eagerly read hy those to whom this class of literature proves instractive and interesting. [A NEW EDITION OF THE “KRY TO THEOSOPHY.” ‘Tho new edition of this popular work on ‘Theosophy whieh Ins just been issued miter the direction of Mr. G. 1. 8. Mead, will be welcomed by all. Tris, in every way, an improvement on the first and second editions, ‘The main features of the revision are:—(1) A systematic use of italics and tapitale; 2) A eonsistont transliteration of Sanskrit wordss (9) "the correc: Thom of some mistakes intimated by H. P. B. when living ; (4) the removal of tone obsenrities of style; (8) the omiasion of some passages of a contro- Nersial nature, which are no Tonger of general interest. ‘The glossary has Jeon very carefully edited and corrected. ‘The present edition of the “ Key! js in size uniform with the “ Secret Doctrine” and the ‘Theosophical Gloss- Teis, we believe, the intention of our London Staff to issue all form series. ay? ‘Madame Blavatsky's books in a © RORDERLAND.” Mv, Stond’s new Qnartorly of psyehical research appeared on the day: promised and, in die course.has resched oar hand. ‘The frst glimpse of itis Mey disappointing, for the coxer is badly designed and badly printed: « Tineagy-facod child of ‘the projector's fertile brain. ‘The contents are of sired’ calwe and intorest, some very goo. e.g. the charming digest of the story of that martyred child-seer and angel, Joan of Are: Me. Stead's Al rarrative of the beginnings of his own phase of automatic hand his briefs of the psychical literature of the past two years; and the sHinatousrepties of notable churchmen, warriors, statesmen, anthors and Shere to his elaeular letter of enquiry as to their opinions about his novel Titeraty project. Asfor the chief luminaries of orthodos British Christianity, they, for the most part, write themselves down as Dogberrys of the MT gmres of stupitity. Nothing more potty of rapid conld be con “tied. than the replies of the Abp. of Canterbury and the Bishops Gandon and Bath and Wells, A prelate sho, in the Statos, woull answer journalist of Me. Stead’s recognized wincority, ant power as insultingly POEL W, Cantuar® does, would risk heing Kicked at Teast, once nronid Tie own cathedral to teach him manners. Some of the replios are ex- cellent, some suggestive; for example, thet of the Rev. H.R. Hawois, Sho saps "Oceultism is not only a qnestion; it ix Me question of the Thy, ‘The recognition of it ix the strength of Roman Catholicism; the Teint of it is the weakness of the Protestant and Unitarian Churches’ Professor Ray Lankester, as the esshodiment of mish scientific nltramon- anism, asusual exposes his narrowness and his conceit. Pity that Mr. Stead 8 writings782 ‘The Theosophist. [september Shon pander ko hie vanity by contesting to a is raepion pon pyehial mattora; you might aswell sk a Nigiri Badnge what he. thinks ihe Later af A, do Benign Sete atone yatoiney ane Patsy string i th or nts of nd ich he es Seadot tsb and send hima cari} rading of tin for the tert Sloe A dopo of tie evew dat te Thssopiy i hea {crnshing ere’ sete expamory of the meaning a the word, wis ‘tli of or erodes In arous euntrins "her are tues roe ia Ding Leaver" and from Teter: a sChasieation ef Papen Phonomens” by Mec Wealnte a Clomry by MnP W. lepers at ticle on Astlogy” bythe rane Mhogen Molin’ reser Carros books, roles aad agasners and ai Tess A rather snot portrait of is, Balfour tree an Froniice Allogether, Horetoad Promines tobe on nrsingand aa peril, we wnt aero aay i pepe HLS. 0. ‘THE OCEAN OF THEOSOPHY* rata se the “egg of Bramha" means the evolutionary point of the manifesting, is not Sanskrit word, nor Pali, nor can it he found in either of the great course, and a Sthdnam, which means place or position. But there is 0 ‘Again (p- 3), Mr. Sinnott was nover "an official in tho. Government ot By Wiliam Q. Judge, F », Naimitie vol i, p. 118, &, New York, The Path Ofice, 1858, pp. 154 1993.) Correspondence. sword space," and making it one of “ the divisions of the sevenfold un} How cam the Absolute be hat, seeing, that the Universe springs from Absolute? "This seems a new form of the oll misconception that At fan. individual human principle. Absolute Space wnd Absotnte Duration ing mere symbols by meant of which we ouly approsimatively conceive that which is in itself itis impossible to veally grasp, viz, the Absolute or Unlorowable, the weakness of Br. Judge's position is apparent. In fact, he wolf ways (p19) no mind ean comprekond the infinite (misprinted as ‘fnite!) and absolute unknotwn.” Other errors might be pointed outs but T heed not enlarge, since the task is ungrateful, and they will be quickly recognized by Indian renders, ‘What regard as most unfortunate is the habit which my old frien, in conmmon with other of H. B. B's pupils whom E have known, but who Tong, ‘go deserted her, has fallen into, of hinting that ho could, and he would, dis- Clove ultimate mysteries properly veiled from the common people. Ex: fimples occur inthis book, and moreover he unkesitatingly declares (Preface) that hie "“hokd statements” (i.e, the whole presentation of the subjects treated) are *‘made...upon the Enowlelge of the writer,” and that he “bus simply written that which I (sie) hare boon taught and which has en proved to me (sic).” When wo consider the stupendous decle rations of cosinie and human evolution and order that are made upon our Triend’s bare anthorit, it strikes one how much more nobly wo would stand Iotore the thinking and aspiring world, if Mr. Jutge woul make good this statement by ndddueing proofs that he has written that only whiel he “anon” and which “hs been proven” as trac. Or, at Teast he might have taken a bit more pains and avoided downright crrors in fact and metaphysie. Door he, for example, wish us to believe that it hhas been proven to him that the Absolute is a septenary principte, and that Charlemagne reincarnated as Napoleon I, and Cloris of France as the Hmperor Frederie I1T—proven? I trow not. Thisis a loose fashion of assort- ings instead of proving, which i spreading aud which isvery detrimental to a Eese powering enough solid merit in itself co make ils way if aise creetly engineered. HS. 0. Correspondence. THEOSOPHY IN WESTERN LANDS. (From our London Correspondent.) Loxpox, Judy 1893. Our third Convention has, T think, beon not only Torger than the other two, ns to actual numbers, but fully a8 successful in every way. Our Vico President, W.Q. Fudge, makes » most admirable Chairman, and everything vent without the proverbial hitch occurring anywhere. We were all 60 {iad co fine that by the time Convention overtonk ns, Mr. Tages vein bad areened, at all events, suite enongh to enable him to preside over the Con sen to speni on tho evening of the first day, at the Lodge Meeting» and cake the chair at the big evening meeting at Prince's Hall, which brought the two day's proceedings to a most successful close.704 ‘The Theosophist. [September Of conrse we had the usual Convention group, taken on the aftemnoon of the first dey. Quite 120 were in the group, and a few wore not present, bringing our total number up to nearly 130. So many delegates from Country Lodges were up; proof enough in itself, were any needed, of how tho T. ‘The meetings were most harmonious and interesting ; ties, which, as our Chairman well said, were unnecessary for any gathering of real Theosophists. When we should come to need rigid hi rules, and much red-tape, we might, indecd, look to it, for the day of our Gissolution, as w leaven which makes for spirituality in a materialistic ago, would not be far off. So said Mr. Judge, only in other and bettor words, Which I regret to say Tid not take down at the time, and with which we all proved ourselves to be in hearty agreement. Indeed I think we heartily agreed with all that he said, “all the time,” ns his quaint phraseology has it and very sorry we were to lose him s0 soon again, for he was obliged to leave for New Yori on the 15th inat. Short though the time has been during which he was able to be with us, it has been unusually profitable; his presence always brings with it such a strong sense of solidarity and loyalty + ‘and the feeling of unity and harmony was exceedingly strong this year, quite special characteristic, indeed, of this our third Convention, which isall just ‘as it should be. ‘Tho srrangements for meals during the Convention were somewhat changed this year. Mr. Moore most kindly throw open the spacious room, belonging to his Working Men's Club, for commissariat purposes; and the neighbourhood was much edifed ond amused by the troops of Theosophists going and coming between the Lotus Club in Henry Street and Hend-quar- tors. Hverything was most liberally snd comfortably arranged, always ex: ‘cepting the heat, which was hardly within Mr. Moore's power to alleviate, except by iced drinks, which were not wanting ! ‘The evening meeting at Prince's Hall was a good one, and the Press + next day gave fairly full and favourable accounts of the specches, What ‘has amused us all immensely is the interpretation that was put upon Mr. Sinnett’s interesting speech. Ho dwolt at some length upon Psycho- metry, upon which our old friend the Daily Qironicls thus comments, in a leaderette, next day " Theosophista are always discovoring something that is mew and useless. Me. ALP. Sinnett announced at lastnight meeting of the Theosophieal Soctoty, that ‘mankind is thrextened with the study of a now Science, which ho calls "Peyeliomee try'eeBut why doos not Mr. resale of few of his Alacovories inthis direction ‘The carcer of journalist evidently docs not allow time for the un- ‘happy man to master well-known facts eonnected with subjects upon which ho thus airily discourses, with almost refreshing ignorance; for he has evidently never even heard of Prof. Denton's “ Soul of Things.” papers have followed suit, and fathered upon Mr. Sinmett the dis Paychometry—which ie really very funny. Tam gled to say that Dr. Keightley, and his wife—best known to all ‘Theosophists as Mrs, Campbell Ver Plauck—are going to take up their residence at Head-quarters during the ubsenoe of the Countess Wachtmeister and Mrs, Besant, which means that they will be with us for neatly eight 1893.) Correspondence. 765 months, as I beliove, they are coming “into residence” early next mouth. Of course you all know by this time how the Contes Wachtmeistor ins decided upon going ont to yon with Mrs, Besant ; and how Miss Straith—on fold and valued member of the Society—is taking her place at the Office in Duke Street; snd is oven now living at Head-juarters, and going daily to the Office, The Countess nnd her son left us a few days after the Conven tion, for Sweden, from whence the former will proveed later on to Bh to join Mrs. Besant, on route for India. ‘All idea of Mrs. Besant's going round by Japan has been definitely given up, and, rofar asi nt present settled, she returns to us from America, fon her vay to ‘quarrel with | ‘The North Country Lodges—Liverpool, Leeds, Bradford, and Harro- gate—are contemplating a Federation, and have already met to discuss the Imatter, Mr. O, Fieth of Bradford having been pointed Secretary pro fom. "This ie» plan that onght to work well, if successfully carried out, which there ean be no doubt our active and energetic North Country brethren will, accomplish. On the afternoon of the Mth inst, a strong contingent from Head- ‘qvartors—ineluding Mr. Judge and Mrs. Besant—went down to Westmin. ster Toven Holl to a meeting of the Paychical Research Society, to hear a paper read by Mr. Waltor Leaf on H. P. B. This turnod ont to be simply reshash of the scandalous untraths which M. Solosioff, as recently been putting forward about ont late ‘Teacher, and about: which all literary Russia is talking just now. Curiously enongh Mr. Leaf carefully omitted all men. tion of Madame Jelihovsky’s replies to M. Solovioff! However, Mrs. Besant —who wasallowed sexon minutes only, in which to state our side of the ‘question—presented the reverse of the medal very ably and concisely to ‘the mecting, and was extremely well received. ‘Ono more item of nows is that Mu. Collings, the active President of the newly-formed Bow Lodge, has joined the Little Colony at Head-quamters, tnd nov has a room in the small house familiarly known as “the Cottage, at the bottom of the garden of No. 19, in; sm arrangement we ean hare 1 ‘Tho frst number of Borderland is out, aud I must confess that on the whole itis disappointment. Quite the most interesting-—apart from Ms. Besant's contribution—part of the new periodical being taken up with the wswers of the vavious Bishops, Seientists, and Statesmen, to Mr. Stead, on the subject of his new venture. Prof, Roy Lankester politely hints at Br. Stead's rapidly approaching Innaey, and the Church gencrally—suck ree presentatives of that angust body ax have condescendod to reply, at. Teast— plainly looks upon him as not only mad, but dangerous. In fact, there is A faint, very faint itis true, but none the less real, soupron of the spirit of the old Inquisitors about these gentlemen's replies, that would be almost ‘entertaining, were it not so pathetic. ‘Mrs. Besaut's contribution is headed “ ‘Theosophy and its Students,” and vot very nent little réwwné of our objects and aims, pointing ont the Tinos pom whiels we are most in touch with the objects for whiels Borderland was started. ‘Then we have a long quotation from our President's June instalment of * Old Diary Leaves,” and “Mes. Besant’s Theory of Reinearna- tion.” But why “ Ara. Besant's Theory”? She makes no secret of its being,766 ‘The Theosophist. [September noither invouted nor discovered by herself, Mr. Stead oecupies eleven pages with his Experience in Antomatie Writing," wherein he tells the whole story of Julia and her “ commnnieations"; and “Jeane D'Are, Saint and Clairvoyant” occupies the space devoted to “Our Gallery of Border- although a sketch of Swedenbors, was promised ; however, be will probably follow, in duo conrse. ‘To my mind, some of Mr. Stead's most toresting utterances with regard to Borderland were given in an inter- ‘view ho had with a Westminster Gazette veprosentative, and which was published about ten days ago in that journal. Me. Stead is represented as saying, in reply tom question as to the pructical use of investigating all ‘theso matters -— “That depends as to whether or not it matter whether man i an ephemeris which exists for a fow years, then vanishon into wothinguess; or whether the few Jere daring which ont itligence communist Wit our thong he Aconcy of ou ie enue a ats fragment mere segment of he grea obo! an triton whisk probably tayan tere we wer ors aod ontnuee unboken by Sati "yon dono belive ison ave neh tor oey, bean nth aoe T cold hardly coteder Yas aking Ce aioe eenare. Aitentio is being. pretty widely drawn just now to the feulty many people are nov fond toposes for asst incerain colours with eran Sounds. and ese cera. Tn wn Ameren Sent Journal, enc, Un derwouddiseusor the question at geet length, giving mang remavkableine stances; and the following from a leding London daily is worth giving as it stands — « a ane “The anoiton of patclarecloae with parinlar son Ge api in phytin which hal ob oventatt. Dy pope ten when Til eareae Hopped, can tll hn note aig truck simply hy th clots iscernd by thom during the operation. Whenever they hear « particular sound they rereive a par teal eolour—one sound cereaponding with re, another wilh bite, sneer wih fren and ofort. "Dr. Nansbeamer, of Veona,mottons cae in which io ‘tothe were ited in hat porno fasion, an vlc how reo) eient in Yavoh rua oto tna hy revain el eoure—the tnd tho low ates by dll color ‘The mime Journal, ina leider on Bonerland, ad spooks generally, speaks in interesting fashion aboot the ono clasce of modern iuventigators atthe spook problem,” as being the outcome of the two great. provi fendeneios of the human ‘mind to study ise. ‘The molaphysiiane and Physiologists having now “realied Unt mindesporimont. and body-oxperi- Tent mut go bandincband” Only whet wo poor ‘Theorophisie bave been contending for al long the tine! 2h mnten hy soar ALG AMERICAN LETTER, New Yous, July 13th, 189% “The Maschmedt Farm,” or Theosophical retreat, is now an accompli ed fact. Ieconsists of oxe hundred and sixty-five acros of fine land, well wooded, with a brook running through it. ‘There is a substantial house and barn on the place, good gardens, howses and poultry. Also s pine-grove. ‘The country about is hilly, diversified and picturesque. Members from New York, Boston, Malden, Harlem and Brooklyn are ulready availing themselves of the privilege of going there. ‘The code of rules and regula 1893.) Correspondence. 687 tions is substantially as follows ;—Ench guest is to pay three dollars per week, As this docs not pay the east of his or her maintenance, he or she Bhuther towork thee, hours per day, in the morning, st such kind of farm work as he or she may choose. ‘The hours for meals are: breakfast oven vtclock in the morning, dinner twelve o'clock noon, supper half after Sieo'cock in the afternoon. A daily meoting for study. will be held from half after one until half after twa o'lock afternoon, exch guest being expected to be prowent. Me. Muschmede himself is general superintendent, ‘Miss Chapin, recently discharged from a non-sectarian school for being n Thoo- sophliat, a principal. This mosement may woll help the whole Society. The “pporeunity afforded working Theosophists for rest and reonperation, with the concurrent advantage of affiliation, is of inestimable importance. ‘Vegetarianism now and again eomos to the fore in discussions both in and out of the Theosophiesl arena. A rocont article, copied in several howspapers, speaking of it as “a systom alleged to conform to the Laws of Nature” says “One of the causes which bare ed peopleto rejectthedootrine of regetenfantam ie the ea that iu inspired Dy_ pili, religions convitions and monastic wortit- ‘ition, ‘Bat thie i grave eveor, for the tutional vegetarianism of to-day fs entio Ip sclotifo, and dictated hy the rol desir to follow n ayatem conforming tothe Mee ot antares Ue has seignco on its sie, aut only the foro of habit is opposed tei. The maaclex bscome softy the sie dimiaishea, bunsanity dagenerates, and fe kept in working onlr only iy sedatives and tonics.” "A" Paycholngical Section” is a recent addition to the Modico-Legal Society of New York. “The Soction fs iatovested in all which portains to tho wide domain of Peycho logy in the rapidly-geowing facilitae which tho Colleges and Univerition are ‘fering to stadenta in Experimental work; aa wall as in that vant region of Payoho- Togical phenomena, which, with its perplexing and foereasing complications, do- manila the stsetest and mont scientific investigation CComnitioes will be appointed from the members of the Section for especial indy in the deparhments of Avinial Magnstitm, Hypootism. Telepathy and Clair Toyenee, ant also of the so-called Apparitions, and other claims of respectable Dr. Allan MeZane Hamilton, in the Century Magasing, refers to the influence of the mind on the body, and ealls attontion to the fact that “the Tiberatiam of the age permits we lo analyze and accept many phenome which, inthe past, were so wonderful and so far beyond explanation as to be Folegated to the domain'of quackery and charlatanism.” Professor Sylvanus Thompson tells ws that we aro on the ere of a great wave of inventive development, in which many of the abstract discoveries Of the past few years will take practical shapein the service of man. Ono of dar newspapers allndes to the “eurions tone of ethical seriousness pervading, {hres resent utterances publicly made hy thvee representative men”, Spencer, Hstey and Zola. As to one of them it remarks that his “attitude is simi- Tar to that of one who begins to fel himself outstripped bya rising. sehoo! fof new aspirants.” And the rising school is distinetly mystical “A man, a Boston man, has a novel solution of the reason that, what omen daligint to eall the Woman's Aga has waited until the last half of the Mmnetecnth contury 2, ‘This solution is suggested by the speech of a ‘Woman, ‘I suppose the reason why I Gnd life so hard is that this is the frst768 ‘The Theosophist, (September tina Thee ero een awoman Abst. thi seed wiry fn, but he Ines cam to regard it fhe expression of poem truth, Ne ee {hil contry tan nxn se rinenration Stole form fw tromendess er of soul vin provos wate of extn, oni! ear named Seymour, wh, ie eal, Ine performed tome omatkabl ots, ow proposes to havo Minself vied alee, to have cone a ry sown and grown over him, and to return to this mundat she after @ lapse of threo months! ve foes H.T, Parransox, F. T. 8, “OCCIDENT AND ORIENT: To the Kaitor of the “ Theosophist." My attention has just een called to crt arth above eating pinta nthe ToephI Fbreaty sero nthe Melbourne Harbinger ight ann te Landon gi ea of these Spiritualistic Jouraals "pass by" the veal issue raised in my an Uso and take sue aponamater fle swgrfng the mote of doth Mr- Foster. “Myrna in esa tothe alent om poe pictus, himself moi, and {had no twason te qeeton Nees sory. Two prominent mediums with whom I eouvaral tie nec {he fomptation to slide Inds bythe practia of mediunahin oneal fat the suicidal tendency was with them at times almost irresistible. ‘The statement regding Fete ns aside ay bes fa, an yt esa pon of the Blt th Hiner at of Foti cl By everone aati isu to th pte ny omy sen "Nelher drs iat my momento tt sare ser of susie.”‘he quenion iy doce modiamshiy ond to pros set dal man ant I have nt the lent hestaio in expressing aha that such is the fact, and for the very best of reas ia not claimed that all mediums commit mcd, or ar consuons of sich tendons te laid tat the execs of erinnyy mediumaip whore there fs render ofthe diol onion ly nt ts edesy the roere ofthe hot interne bath rally a ntlctnlf of tg tedium. I boliov that the tenleny af prombcaous medina) ede orig, deoenaning an dnsyrtonining. and to mse ea ef isnot nocentry to show that mediums are ginerallynmoval Imbel ‘there may be, and afte ne, eounteractng tndearen eed ony medinms by no means succumb to the tendency. : 8 of the strong points rind feat teach a raed ly the Thoosphien teachings ‘guns promiscuons absewion by th siposid sits ofthe sanceroom ‘ann dei dangly dvoucal ty iis ha nen ey 0 far as Tam aware, dispassionately and intelligently discussed itbea fat icant be changed ty ation, tit oa tac, icon "he even turns over the nature of so-called mediumshiy he ‘ stare of so-alled modiamship and onthe charctor of te “Contr and Gommaniants ofthe ordinary sea Ths veers ye td inclading th rat native aa eondions of tse pace ee han anlemorteom. Tei farthest from my thought or wish to slander mer nme: Tam sorry for thom a individuals whether porte st It is not claimed 1899.) Correspondenc 709 iknow many of them to be, or fraudulent, as many are admitted by even Spit Huoalists, to be. Tam perfectly satiffed that they are dealing with, tothem, Tuknown entities and powers, that they do not realize their danger because they entirely mistake tho character of the “ Controls” and * Spirits” with fohioh they deal, While Lua perfectly woll aware that all such disinter Goted benevolence is usnally spmmed with scorn and contempt by the verage Spiritualist, this fuct does not alter the bond of Brotherhood or the Guey of benerolence. On the contrary, it rather increases it. ‘The Bret Condition of personal liberty is to know that one is enslaved. ‘The first condition of stfety is a knowledge of the Ioeation and character of danger fu order that it may be intelligently avoided. Whether so-called Theosophy and so-called Spiritualism thall be lauded or debased may be a matter ff very little importance, but whether the real truth shall prevail for the Detterment of man and the spiritual evolution of humanity is amatter of the very frst importance, . ‘Admitting the fact, and the genuineness of « good deal of so-called Spiritualistie phonomena, as the ‘Theosophical student generally does, he nevertheless denies the interpretation a8 to the nature and tendency of such phenomena as usually applied by Spiritualists. ‘Thia issue resolves itself fret into @ difference’ of opinion between brothers and calls for evidence and fair and dispassionate discussion Spiritualists have more often imagined that mere angry denial, denunciation, ‘or personal abuse were in order, and that the issue raised ean be thas ob- scuted or sebaside, ‘They tried this with HP, Blavatsky as with many ther ‘Theosophical writers, failing to sec how utterly useless is such» course, and how, in the long run, it ean only react against them and their doctrines ‘The ‘Theosophical philosophy lias entored the arena of modern thoughts it in here to slay, and it demands and twill have an impartial hearing. 1g rnorance cannot permanently disguise or misrepresent it; denunciation hot, in the least, deter it. Only digproof by fact and reason can put it down, WF itiscapable of being so set at naught as untrue, wien that service is renilered i, every honest and intelligent Theosophist will be the fret to ac- knowledge the service and abandon it. When, however, the Theatophist remembers what H. P. Blavatsky srronght and suifered for this great truth, and the slander and abuse to- hich the was subjeoted; and when ho ‘also remembers, and knows, many of them do, that Masters of Wisdom are back of this Theosophical jmovement for the enlightenment and elevation of man; and that they long, tage predicted all this opposition and detraction before mankind would listen tothe truth—when all this is taken into aceount—no Theosophist worthy the name will be the least deterred by anything short of disproot on I of fact, and rational evidence. ‘Tt our Spiritualistie brothers can see indifference between the demon- stration of truth and the laudation of Theosophy as. calt, or the debase- mont of Spiritualism as rival cult, and so resolve the issuo into a mere ‘yar of words ora "Kilkenny wake,” that is their misfortune, for which they alone are responsible. ‘A knowledge of the Theosophical teachings will show that there is little ifferonce between modern mediumship and ancient necromancy, and that 9170 ‘The Theosophist, [September hae lity aif ny rincre lot atin untied net aly Wyk eens se afte reat cei same Sl iota etl ely Wane as mgt fun’ et aga ae Sartre 5. D, Boos, Mt Comctenans, July 10th 1693, »FTLS, SUPPLEMENT TO THE THEOSOPHIST. SEPTEMBER 1809 ‘TIROSOPHICAL SOCIETY. Pxecuntve Nomtce. Paestpest's Orrtor, ‘Avan, Grd August 1893, Mr. R, Augntakeishna S'éstri ia hereby appointed Pandit of the Adyar Libratg. vice Me. Desikehirye retired. H. 8. OLCOTT, P.'T. 8. 7,8, FINANCIAL STATEMENT. “Tho unvtersigned acknowledges with thanks, the receipt ef the following, reithe date of the last acknowledgment by the late ‘Treasurer, Me 8. E. Gopalucharle: Aswivensyny Pow, mA 2. rane Dues af Mbse Thom = 1's 0 C.D, Carver, Anual Dues of 4 members @ 2x, 600 3G. Kewnka, Animal Duos of Mfr. "T. Séderberg 2s. iso eres Kniual Dues of Mr. O. A. Marshall 8, 180 A. IE Norman, Annual Duos 2. : L180 We Tenin, Autual Duce of 1 members @ 2s. each 1s 8 0 TW, Piokete, Annual Dues for two years 4a. 300 :D, Career, Annual Dues of 3 members. : 780 TW, Willais, Annoal Dues of S members 5 480 “Hrap-Quantens Fuso, eo't W. Willans, Fntrance Feeut one member Se... B15 0 TG. D. Carver, Entrance Fees of & members @ 5s, each B00 1) G.Kyantea, Buttanee Poos of two members @ 5. each 7 0 1) AUT Norman, Hutranco Fee Ot... - 315 0 "| Wa Tewin, Bntrance Fees of 1 members (Sydney #5) @ cach, 5 . 4110 0 4 IAW, Pickett, Brétance Fee Se, 7 LNBs oO "ED. Garver, Entrance Fees of members Gs. enchi 25s. 1 19 10 0 "AW. Wellane, Entrance Fees of S1uombers@ Os. ench = 16.2, 11 12 0 Hi, 40, Private donation wl LB Tannen Fox. Mr. R, Sooria Row Naidu's donation oo "Y, Sonma Row Mepax Fuxo. A. Nanjundappa Warrixe Apviers ‘Mrs. B, Pickett, Fees and Dues 2 97 20 Aran, 27th August 1993. S. having béen audited and hooks redite as standing in our ‘The comnts of the ate Treasure hhatanced on tho 7th August, I report the followi Several Te 8. funds on thnk day + ‘erimanone Fan Anmiversery Vibrarye Headenarters Bom ‘Rha Row Medal Fundenvi ‘Supplement to The Theosophist, Henceforth and until further notice, all remittances on ‘Tyegerer of the TS. should be made payable to the order oft H. 8. Otcon, P.'T. 8. ao ei elgg ts he, eh ot cng of AES risaleas Baoan Be ale tt Waar oe Bran Raxua Cu, Se, ‘Beey. Malonapatte.—Mr. Old sisited the Branch on July 12th and remaine ‘ely a eck During thls tine he delivered no fateen, ore on the wowophy” the other, " Vindication of Yoga” The meet igs Wore preside over respectively by the District Munsi@fand Theiler Theosophical cies stacked fo tho'bravch.s Hoe sO ane Beagle Rreooghcal ny tinh ranch,” His visib to the Branch will R, Sromacint Ra, ory. Bangalore, Coimbatore Senders and Nilphamart-—Reportahave he Auly received from these Branches, which show that they ane ecrlonn hese factory. "Aa the epare only contain ‘busines detain they aro “in Bete e Betion alora Me 8. Y. Rdg vite he Branch on uly th, remain fers ane thi tne He dlrred fro able cine and bald petit acne teapots alee PRY. Adoni meeting of this Branch wastheld on the 18th of this month, Messrs. A. Chengaivaraya Rajoo and 8. J. Parthasarathy Aiyar were secteas President and ecretary‘espattvely: tate Wo ‘Treasurer of the. Branch ‘The Members, hare, promised fo. work. well in falar, and Ubaye erry hope that they wild S.J. Paarwasaasny Arran, — ar. hig Zonegram—The Branch as on esl, 7 ber, and may spp “Pride: A,B, Narain Dikhit as Bn 72% Beta and. Pramary" CR Srinvaes Aigongas. The Branch holds regular mectngy every meek, at whith the members gee natstwaye rogae But this is compensaied for by tho punctual sud regular attentaxce of tus ‘Supplement to The Theosophist. texevil students of the higher forms of the College, the Teachers of the Ripon High Bchool, and carson body of syinttecrs many of whom aro private gentlemen of rank and poston, “The prooeedinge begin with, les for Aictregularstudy of ‘Theosophical books aud pamphiste, attended mostly by’ tig atid College students, “Only 3 moetings were held. this month, the Huh neving to be pat off caring to dome local festival. Tuisi the ltipon High School where the meetings take placo. The Brauth tenders its heartiost thanks to ME Narasinga Tao of the IXth Class Maliarnjai's College, for his help in securing the attendance of the Students at the meetings, sud inducing them to read papers and speak before tho ranch. Through his endeavours the attendance during the meetings aver- ‘agen about 30. = CLR. Buisivasa ArrEsoan, ‘Beeretary. this Branch waa held ‘tthe Rasealpindi.—The inaugural mocting to re-establi fat Rawalpindi, on Suday, the 25th June 1803, at 8 r premises. of Babu Shama Gharan Dose. ‘The mecting took place without soy ceremony, there being present ouly the members portaanently’ resident in the Station ‘Baba Shama Ch, Bose was uoauimously voted to the chair to conduct the meeting The following gentlemen were then lected as office-bearers : Babu Shama Ch. Bost President; Baba Kedar Nath Makerjee, Vice-President Mr Ttnstuinjes N. Bankwnla, Soeretary and Treasurer Mr, Rustamjce N. Baokwala boing at present absent ab Murree, Babu ‘Dharendre Kumar Banerji was elected to officiate for bitn. ° "The following, among other reeolutigns, were then passed unanimously. Resolution Le=that the meetings of this Branch should be held. rege larly every Sunday at the premises of Babu Shama Ch, Bose, whore (for the resent) ameng other business, the members should study” Theosophical ook, and discus “Rosolution 2—That from the members and the amount realised should go to form th ‘oft library, to be added to every month, according to the mean: Dotal of the Society. Rosrowsr N. Baxkwata, ‘Secretary. 1808, was an improves Atvrt Ose On srter, eng 90h Jo nn et tra : Tre a ere tT aageattendne in cach, big Th roc ree meen were el the serge stents th, Bice Reid eat a en tk Seah ean nk etary bajo taal gu ese fe Bay oe cE eee an rere ot Rena eatet a tot epi, A commande wt ttt nei fone god raed Rieti lacie pes wi epg eat Reece eran rear ees ated pela menses ae ete i ee ae and Rk SET Sh tearoom Oey ,avewnam, Se e202 gos of Ran ee eo ee Bo, Rao ahha ea em ne te Suan ance, a ae a ear nae ceed ne a arrest "President. Fixaxciay Sratzwext, mk Balance on hand on the 2Ist of July 2,268 10 9 Doxarions~Hia Anantharamghosh (Chopra) He Te Me, RN. Bankewalla (Rawalpindi) We. Ts Surat Brauch for publication Rs. 52." Unity” By" Harmony” Re. 15; Mr, Ramkaran Sivkaran (Secu Krishnarpanam” for August Bs. 15; a fi mm 40taxxvitl Supplement to The Theosophist. Brought forward... 6h Assvay Durs:—Baba_Anautharamghosh (Chupra) es '3; Coimbatore Drauch Ha. 6; Rawalpiudt Branch: Habu Diarendrn Kumar Baumer}: ies 2-2 Mr Gajanan Sunder Row (ombay, unattached) Ree 256.0; Ne. Mahomed Kian (Saugor unattached) Re. 2.2.0). Vieimagarom Branch Mr. A. ba Nara simham Rs. 2; Babu Jadub Ch, Mitter (Benares, unattached) Jagalore Branch Mr. V~ 8: Valdyslingn Mudaliae Re. 22-0;. Masufipatam Branch Hs. 10; attached members per’ V. i. P- Re 19-40 and unattached Hea 7-409 = eo Estmasce Fers:—Jamalpore Branch: Mrs. Eling land Mirres Elias Re-7; Prince Vijia Raghwnatha ‘Thondiman Saheb of Puducotta Its. 10; Goirabatore Branch! e.4¢ Almora Branch: Rs 80; Mfr. Achroo- ram of Patiala, Hs. 10"; Adoni Branch? Re. 8; Baba Ram Singh of tai Bareilly Rs, 10 : Cnanren Fre:—Almora Branch Re. 15 E Costarnvnioss owanns. uatmuuixe Bxrexses:— ‘Madanapaile Branch Rs. 7; Nellore Branch : Rs. 80; Bangalore Branch : He, 20; 700 Subscription to Prasnottara from Mr. Hi. B, Leader (felbonene) Hs. 11-15 tale proceeds of * Theoso- phical Gleanings” Rs. 1-6 J Fi 199 0 9 100 1210 0 m9 40 Total... 2507 14 9 Exrexsns:— — Establishment charges for August... 118 0 0 Printing charges fi 409 oe 54° ravelling expenses 30 ‘olegeams a. 33 0 Stationery 2 : WB oO Sundries 5 680 ‘Total... 250119 alance on hand on the 2ist of August... 2308 9 0 Ginteao P.R. Box. Rrcrt.—Rai_ Babadhur Bsrods. Prasad Bi {alussoorie) Re, 10; ars Bani Branch Re Sorat Branch: Re 45, Bangalore Brane Bhaunager Branch Re 18 Bxressrs<-Paid on acoount of Mr. GW, Chakra: ‘arthy'scxpenses to Chicago 20 “Balance on hand on the diet of August =“, “M07 0 Notsz—The sum of Rs, 65 has been remitted by the Bombay T. §. to Mr. Judge direct. ‘Axsre Brsasr Traventine Fos aso REczrt3s. Balance on hand on the Ist of July, including the ‘sum of Re. 2,000 invested in Government Pro. Notes 5 FF NAS 2 8 ‘Sums-tince received — ‘Mr. Anantharai Nathji Moohta of Kundla Rs. 7; Mr. ‘ Hamachendra Rowof Prodattur Rs." 310-0 Total, 4145 2 8 3 6 11 0 0 ‘Supplement to The Theosophist. tens Bxrexorr0ne. Romitted to Mrs. Besant on the 26th of July one raft for 05.£= Ts 1480.0 and another for Poo = Ms 8910. a Balance on hand on the 2st of August. 1768 0 8 2ar7 12 0 Note.—In the July The of Re, 2,000, is acknowledged in thenmmcot a Caloulte Ht. 8 This was an error aid thesum should have Joon credited to the Kasi’ Tatwa Sabla, “U.S, of Benares, as is first instalment. P.R, Yeskarananca Arvas, Breaaurer, Indian Section, ‘THEOSOPHY IN THE PARLIAMENT OF RELIGIONS. ‘The following programme will be carriod out on September 15th, and 16th next, the. two days set-aside for Thoosophy at the Parliament of Reli- pions nt Chicago — 1. Tarosorny Desiszn. 1, ‘The Theosophical Doctrine of the Unity of all Spi 2 ‘The Bternal Unity of Spirit and Matter. 5. ‘Theosophy is a Spatem of Truths, discoverable and veriGable by perfected men. ie tntese ‘Praths are preserved in their purity by the Great Brother. hood of Initiates, the Masters of Wisdom, who promulgate them more and more fully as the evolution of man permits, II, ‘Purosoriey Bisronicatty coxsibenso, as rae Uspenprine Tavrn oF ‘aut tie Wortn’s Scrtrrunes, Reuscioss axp PULLosoPu1z5- 1, As found in the Sacrod Books of the Fast and of Baypt. 2 As found’ in the Hebrew Books, aud in the New Testament of the Christians. "Ae found in Greek and Gnostic Philosophy. As found in Enropean Mediwval Philosophy. As found in Eoropean Mysticism. eotericisin in Keligions. Links between Religion and Scienes. Ketelation nt special property of ny one relixion. ‘The Seoret Doctrine and ite Guardians al Beings. IIL, Tue Prnsosorsy axo Psrcuotosr or Turosorny. 1. ‘The Cosmos Septenary in its Constitution 2° Man, the Mirror of tho Cosmos and ‘Thinker. 3. ‘Tho'Inner and the Outer Man. 4 States of Consciousness. 5) Bvolution of the Sout. 6 iB & 9, °. ‘Karma, the Lav of Causation, of Justice and Adjustment of Effects. Reinearnation of the Soul a Law of Nature. ‘The Doctrine of Universal Brotherhood as afact in Nature. ‘Tho Theosophical View of Death. ‘Sevenfold-Being, thus corresponding to the Cosmos. IV. Tux Taeosoricat, Moveweer 1x 1x5 Oncanizen Lire. 1, The Objects of the Theosophical Socioty. 5, Ie Relation to Civie Affatrs and Education, 43, The Mission of the Theosophical Society. 4 ‘The Constituted Methods of Administration and Work, the conduct of Branches and their Autonome ; Propagan ‘i Le Soviety absolutely Uneectarian, without a ered, and open to persons ofall faiths. Acceptance of doctrines largely taught in, Theoso- plsieal Literature not incumbent ; Universal Brotherhood the only theory Fequired to be embraced.x Supplement to The T! sosophist, 55, Is claim that socal evils uve tte roots in mental full and that ea hain mil AD reality of soul ard spirit andthe unseen universe. fame AUSTRALASIA. Stover T. §, Mas, Coors Oatuay's vis Mrs, Cooper-Oalley arrived in Sydney from Melbourne on Tuesday, aly Lith, and was mot athe Railway Station by about a dozen members of ine Sociey. In the evening roveption was held in the rooms ofthe Branch, _Btvhich about 40 members were present and s few friends of members ‘Ap hire. C0. ould only roma with as a month. & prugeamime of swonttfor each day’ was. drawn, up. Four leotures were to be delivered, one ‘ach weeks, two ovenings- wesk for the study of ” Seeret Doctrine," ladies swore invited to lend their drawing rooms for Theosophical talks, ad wt once Tout ladies offered and one evening a meck, if possible, for goncral subjects for members and their friends ofly.” It wat advertised that Bits. G0. would reocive visitors from 2 to 6 Fak overy day, except Sunday or days on ‘which meetings would be held during the afternoon, ‘The first lecture was doivored on the day aftor rs. C-0.'s arrival. The Hon, Dr. Creed, u-.¢» ocoupied the chair, and. between 600 and 700 people ers preunty the ion mas moat apprciatne and attentive the abet Teing™" Theosophy"—a general out, ‘he following Wednesday we took larger ball,and Hed am attendance of between 700\and 800, and again a ‘very atteniive audience, only” about. half-dozen leaving before the lecture ‘wad finished, the subject was ” Life in Mi a Gnished, the The Seren Principles, Reincar- ©. D. Canven, — Honorary Secretary. Frinted by Tuoureon ano Co, in the Theosophit department of the Mineroa ‘Presty Madras, and published for tho Propritor® by the businees Manor gor, tr, T. Vijia Regkava Charly, at Adjar, Madras,creative commons jution-NonCommercial-ShareAlike 3.0 Unported You are free: to Share — to copy, distribute and transmit the wark to Remix — to adapt the work Under the following conditions: Attribution — You must attribute the work in the manner specified by the author or licensor (but not in any way that suggests that they endorse you or your use of the work). Noncommercial — You may not use this work for commercial purposes. ‘Share Alike — If you alter, transform, or build upon this work, you may distribute the resulting work only under the same or similar license to this one. With the understanding that: Waiver — Any of the above conditions can be walved if you get permissien from the copyright holder. 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